SERMON PREACHED AT St. MICHAEL'S Wood-street, At the request of some Friends; And new Published to prevent MISTAKES.  
BY Titus Oates D. D.  There is one God, and one Mediator betwixt God and Man, the Man Christ Jesus, who gave himself a Ransom for all. 2 Tim. 2.5, 6. 
Reprinted at Dublin, M DC.LXXIX.   

Licenced,  
March 11. 1678/ 9 WIILIAM JANE.   

To his Illustrious Highness Prince RUPERT, Count Palatine of the Rhine, Duke of Bavaria and Cumberland, Vice-Admiral of all England, Knight of the most Noble Order of the Garter, Constable of his Majesty's Castle and Honour of Windsor, and one of his Majesty's most Honourable Privy Council, etc. The Publisher humbly Dedicates the ensuing Discourse.  
SIR,  
I Have presumed to Dedicate this plain Discourse, touching the Eternal Deliverance of the World, to your Illustrious Highness, to whom, under God, and our Gracious Sovereign, is chief owing a very considerable Temporal Deliverance to this Nation.  
For without your Highness' great Zeal and Interest, and generous Example, to several Right Noble and willing Lords and Patriots, to support the Evidence, (and some miraculous Providences intervening) it hardly had failed, but that Might and Craft had quite stifled and over-laiden the Truth in weak Hands, and brought a dismal Deluge of Blood and slavery upon the Nation, both our Princes and People, in an instant, before Men had been awake, or ware.  
It is not for my weak Pen, to recount the Merits of your Highness, and your renowned Courage, and innumerable hazards, and perils, and sufferings, in our behalf, whereby you are most great and dear to all, by being so cheap to yourself: nor the Loveliness of your generous sincerity, and Patronage of the Protestant Religion, without changing, or doubting, or fear, whereby you are, under his Most Gracious Majesty, a great Darling to all English Hearts, ●lessing God for you throughout the Nation, not any perhaps of the most seduced Sects amongst us, dissenting in this common Vote and Acclamation. Yea, well might I blush, at the meanness of this Present to so great a Prince, but that I trust, through your Highness' candid Construction and Acceptance, to convey therein, for want of a better Instance, some representation and assurance of that large and eternal Gratitude of my Heart and Soul which, I trust, no Power on Earth can ever make me ashamed to acknowledge and maintain, amongst the rest of his Majesty's good Subjects, towards your Highness, while I am, what I ever ought, and shall be,  
Your Highness' most humble and most faithful Servant,   

To the READER.  
Christian Reader,  
THIS Discourse comes forth not for any ostentation, but for general satisfaction, upon occasion of some Exceptions raised against it, by some open and some secret Enemies, which my present Affair hath raised against me in great numbers, as God in his goodness hath relieved me likewise on the other hand with no fewer Friends.  
Necessary therefore, and just it was, to represent it here, in the same form and manner it was delivered from a very few Notes, as near as memory could reach and recover, for which gift and happiness, as for all other mercies, I own special acknowledgement to God.  
Wherein the consideration of my so little leisure to recollect or pen, in my present Circumstances, and multitude of other Affairs, and Visits, may gain for me some grains of allowance, for the Style, with favourable and candid Judges; though had I more, it ever was, and should be my Rule and Principle, as the best Method of success, and blessing from God upon my Labours, to be serious, rather than light in such a Work, and to affect a naked, pertinent Solidity, above any vainglorious Digressions of Wit and Eloquence, and the Edification of my meanest Auditors, rather than my own Fame.  
For the Points of Doctrine therein maintained, it was my special aim and care, in this great Embassy between God and Souls, as usually it is in others, to follow my Instructions, and to utter nothing as God's Word, what was not manifestly grounded on clear Scriptures, according to the best of my skill, and former Studies; wherein, if my sincere apprehensions of God's Mind, concur not, in every branch and circumstance, with other men's thought or opinion, if such be of equal degree, I both humbly beg, as I shall yield, with honour, a mutual, fraternal liberty of sincere Sentiment, and pursuit after the best, and most certain knowledge of God's Truth; if my Superiors, any way, in Age, or Studies, and especially in Authority over me in the Church, I count it Duty, to alter my Liberty into Submission, in Points Controversial, for the sake of public Peace and Order, whereby Truth itself in the end is best preserved.  
And no Church more deserves this deference, and submissive Trust of her Sons, than our own Mother of Britain, which merits this Confidence from her Disciples, not only for her hoary and Apostolical Antiquity, but for a right discharge of her Trust and Government, insisting Truth from Error, as is sufficiently asserted, and made to appear, by many its Right Learned Defenders, both Ancient and Modern, from the Reformation to this present, to whom I refer thee; and, more particularly, to Mr. Jones, his excellent and learned Treatise of the Sovereign of the Heart, which I have perused, with much satisfaction and benefit; wherein, amongst many good Notions and Principles, two main boasts and pretences, of the Idolatrous and heartless Synagogue of Rome, (wherewith both the wise and sincere have been often captivated) are fully refuted and overthrown, those of first Plantation, and, after Ordinations, pretended to be conveyed, from that Abominable Strumpet, to England, our true Mother-Church.  
Yet much it were to be wished, 1. That Zion, in some respects, were as wise in its Generation, as Babylon; and that we of this Church, had that submission to Governors, and Brotherly Union, and nearness to one another, and of public spirit, to show for the Truth, which they of Rome express, to propagate their Errors, which would be true Christian charity and zeal, and regular Order in us, out of conscience to Christ, which, in them, it is too much to be feared, is but spiritual slavery, and a riotous combination, for the interest and ambition of their Pope and Clergy.  
2. That those also who are gone astray in Schism, and separation from this Church, would seriously bethink themselves, how injurious they are, and have been therein, to God and the Country, by weakening and undermining the Protestant Interest, by their Divisions, and infinitely gratifying and advancing the Papal, though (I trust) against their Intentions and Design: And that the Reverend Fathers of our Church, would, by meekness, smooth the way for their repentance and return, and like the tender Father in the Gospel, meet them afar off, to fall upon their Necks, and kiss them.  
3. That all sorts and degrees amongst us, would be more careful to verify, and adorn their excellent Protestant Principles and Doctrines, with a suitable Christian Conversation, and Reformation of Life, without which, there will be little or no Truth found in us in God's sight, whatever may be our professions and pretences before Men.  
And lastly, It is my own humble request to all Christian Brethren, who have a sense and compassion of the danger I am in, from so many Enemies, that they would drop a Tear in private, in my behalf, for my preservation, from the strong Lies and Machinations of a sort of Men, not inferior for malice, and cruelty, and enmity to the Truth, to the Powers of the Air, and likewise as invisible, though abounding in our Air as much as the other) through their lying Artifices, and flinching changeableness, and equivocation in Names, and Habits, and Dialect, and Pretences, from the School to the Gallows, far unlike honest, plaindealing Men, or erect and generous Christians, who have a God, and the World to come, for their trust and refuge, against whom I must stand upon my Guard, throughout my Life, for no other cause, but my Fidelity to my King and Country, which with them is counted Treachery. And that God would stand by me in my information and testimony, before Tribunals and Councils, to direct and preserve me from wronging, or unjustly favouring any of them, great or small, in the least tittle, which always was, and shall be, more my fear, than the fear of death. Yea, that God in his infinite mercy, would unbewitch this Roman-Catholick Synagogue, who believe none to be Christians but themselves, who hardly are, and give them humility, and repentance, and love of the Truth, to discern & abandon their monstrous Heresies, & stupendious abominations, which would soon turn all our fears, & jealousies, & chargeable watch, into love, and mutual confidence, and thanksgiving, to the great peace and quiet of all Christians, throughout this Land, and throughout the World. Farewell.  
I am thy Brother and Servant in our dearest Redeemer, Titus Oates.   

A SERMON Preached at St. Michael's Wood-street, etc.  Matth. 18.11. The Son of man is come to save that which was lost. 
ALmighty God, hath of his infinite mercy, and goodness, been pleased at sundry times, and in divers manners, to manifest himself to the World. First, By the patriarchs, whom he did constitute Preachers of Rigteousness, and by whom he made his will known to the sons of men, and then by his Angels, by whose ministration, and disposition, the Jews did perceive the Law. And after that by the Prophets, who also were publishers of the will of God, to men, in order to their reformation; But in these last days, spoken unto us by his Son, whom he sent out of his bosom, to execute the Office of a Prophet; declaring his will and pleasure: and as a King to Rule and Govern his Church; in order to which, he hath given him all power both in heaven and earth, & by whom also he did make the World (who being the means of our better understanding) the brightness of the glory of the eternal God (which to us is invisible) and upholding all things by the word of his power, ascended into Heaven, and sitteth at the right hand of God, and ever liveth to make intercession for us, and will again appear as a King and as a Judge, to punish offenders. This is he who is represented in my Text, that saith, The Son of Man is come to save that which was lost.  
In which words we shall inquire, 1. Why Christ is called the Son. 2. Why he is ca●l●d the Son of man. 3. To what end he came into the World; as the Text tells us, He came to save that which was lost.  
1. Why he is called the Son; the Son of God as elsewhere, and the Son of Man; as in my Text; we are to understand that God, though he had an especial respect to the Angels, yet he thought it not fit, that they should have this honour conferred on them, to be called the Sons of God.  
1. So that the first reason, why Jesus Christ is called the Son, was to demonstrate his eternal generation; for in this appellation, the Apostle St. Paul discovereth to us the dignity of Christ above the Angels of heaven: see Heb. 1.4, 5. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they: for unto which of the Angels said be at any time, thou are my Son, this day have I begotten thee: and again I will be unto him a Father, and he shall be unto me a Son. Which words are taken out of the s●o●nd Psalm; and though in some sense they may have reference to David, yet they are by the Jews themselves acknowledged in a more-sublime sense, to belong unto him that was to come into the World, to save that which was lost. Upon the account of his Superiority of Christ above the Angels, by virtue of his Sonship, the Angels of God themselves are 〈◊〉 bliged to give worship to our Lord Jesus Christ, for in the sixth verse of the abovesaid first Chapter of the Hebrews, we have the Apostle saying thus, And again when be bringeth ●is first begotten into the world, he saith, let all the Angels of God worship him. I● is true, the Angels themselves have their titles, but they are no higher than winds and flames. Psal. 104.4. Who maketh his Angel's Spirits, and his Ministers a flame of fire, but not Jesus Christ ●e gives for higher titles, calling him Eternal King: and God mentioning his 〈…〉 and his Sceptre, and great Justice, in exercising his regal power, in succouring the faithful, and punishing the impenitent and refractory in their words. Thy Throne, O God is for even and ever; and a Sceptre of righteousness, is a Sceptre of thy Kingdom▪ Psal. 45.6. Heb. 1.8. So that the word, Son, here, doth plainly set forth, how much the Messiah▪ that came into the World to save lost man, ex●dles 〈◊〉 the Angels, and both Ancient and Modern writers, do agree in this assertion, viz. That the Sonship of the M●ssias, did demonstrate him to be more excellent than the Angels, which will plainly appear, if we consult them in this case; one on Heb. 1.5. saith thus, Quum Davidi a●t Christ● di●i●ur, 〈◊〉 filius meus fingulare quiddam designat & majorem excellentiam quam aliorum 〈…〉 alioqui impropria esses & inepta haec locutio qua velut ex grege eximuntur. I confess that ●●e Appellation of Sons is given to Christians, persevering in the saith of Christ our 〈◊〉 John 1 12.13. Gal. 4.4.5, 6, Rom▪ 8.13, 14, 15, 16, 17, 18. Yet Christ is called 〈…〉.  
The Son; Magistrates have that name, Psal. 82.6. Yea, the Angels themselves Job. 1.6, 2, 18 31, 7. But we must understand it to be given to them, Modo generali & impropri●; but when we find this Sonship, mentioned in reference to Christ, we are to understand it to be spoken concerning him, modo particulari; Thou art my Son, this day have I begotten thee. And a Father of 1300 years standing, telleth us, that it is the tradition of the Jews that the Messiah is to be preferred before the Angels, and the Saints of God; Trad●io enim adhuc est inter eos Messiam evehendam super Abrahamum & Mosem & Angelo's ministra●res. And,  
2. This brings me to the other reason, why Christ is called the Son, to show that he is preferred before the rest of God's Messengers and Servants; as for example;  
3. Moses, who was indeed faithful in the discharge of his office, in the house of the Eternal God, but it was in the Condition and qualification of a Servant; but Christ appeared faithful, as a Son; see Heb 3.1, 2, 3, 4, 5, 6. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High priest of our profession, Christ Jesus, who was faithful to him that appointed him, as also Moses was faithful in all his house; for this man was accounted worthy of more glory than Moses, in as much as he who hath builded the house, hath more honour than the house. For every house is built by some, but he that built all things is God, and Moses verily was faithful in his house as a Servant, for a testimony of those things which were to he spoken after, but Christ, as a Son over his own house, whose house, are we, if we hold Fair the Confidence, and the rejoicing of hope, firm unto the end. From all which I gather this undeniable Maxim, That although Moses had in his time the greatest honours conferred on him, in reward of his fidelity, towards Almighty God, yet he is still termed a Servant; but when any thing is spoken of Christ, when brought to public view, by way of comparison, with the greatest of the Heroes before him, he is preferred before them all, as a Son, the eldest Son, & Master of the Family; so that now we see plainly the reason of this appellation. The Son, as a learned Father saith, upon the●e words, Christum ante Angelis praetulit nunc & Moysi quem Judaei, facilé putarent● Angelis praestare quos Scriptura non Amicos (ut Mosem) sed ministros vocat. It is true, that what was spoken of Moses may be said of Jesus Christ, but that which is spoken of Jesus Christ, cannot properly be said of Moses.  
The Jews that did believe Jesus to be the Christ, and the Messiah, that should come into the World, yet still they were great admirers of Moses, and of the rest of those great men, who had the conduct of affairs, in their several generations, and were sometimes inclined to judge an equality to be betwixt Moses and Christ. The Apostle therefore to take them off from putting so great a dishonour upon the Captain of their salvation, tells them, that Christ was counted worthy of more glory, than Moses; for though Christ was a Servant of God, as well as Moses, and a friend of God, as well as Abraham, yet he was to be preferred, because he was a Son; and the Sons amongst the Jews were preferred before Servants and friends, and the eldest Son, before all the family; so Christ being the eldest Son, the first begotten among many brethren to him is given the pre-eminence; the Jews, though reduced to the obedience of faith, yet through the habit of a different Education were unwilling to forsake the great veneration they had for their great conductors, to whom they gave more honour and respect, than they did to the Angels themselves, for they termed them the Friends of God: but the Angels, those Celestial beings, were only termed Gods Servants. So that it is very probable, that when the Apostle prefers Christ before the Angels, it was a Doctrine that they were more easily induced to believe; & therefore after he had given undeniable reasons to convince them, that the Sonship of the Messiah did entitle him to more glory & honour,, than God's holy Angels, he comes to give them the like arguments, to oblige them to believe this Sonship of Christ entitles him to more glory than Moses himself, to whose Law they gave such veneration, insomuch that they thought none could be saved, but those that did observe it, Acts 15.1. And seeing that they had such an esteem for Moses it would be a matter of difficulty to make them to believe the preeminency of Jesus Christ above him. Therefore the Apostle, in these first fix Verses of the third Chapter of the Hebrews, endeavours upon the account of the Sonship of Christ, to manifest him to be worthy of more glory than Moses, who though he was God's Favourite, & faithful in God's House, yet it was as a Servant; but Christ; he was not only God's Favourite, and (not only) faithful in the house of God as a Servant, but also as a Son.  
2. I am now come to show you why he is called, in my Text, The Son of man. There are several reasons for this,  
1. That being Man, he might know our miseries, and how he might secure them that are tempted; which he could not have done, had not God constituted him a faithful and a merciful High Priest, in things appertaining to his Divine Majesty, in order to make reconciliation for the sins of the people. For it is irrational to conclude, that this great design could have been effected, had not Christ been in all things made like unto his brethren; for by this means, Jesus the Son of Man was made obnoxious to the like sufferings and temptations that man lies under; and therefore being made like unto man in all things (sin only excepted) he is able to support and carry us through temptations, and secure us in the hour of trial.  
It is a natural Maxim, that none can be conceived to be more inclined to show compassion to those that are objects of pity, than those that are and have been compassed with sorrows and temptations. Hence it is, that Christ took not on him the nature of Angels, but the seeds of Abraham, Heb. 2.16.17, 18. For verily (saith St. Paul) he took not on him the nature of Angels, but he took upon him the seed of Abraham: that is, he laid not hold of Angels as they fell, and were carried away captive from him, to save or rescue them from ruin, or to bring them out of captivity, but only to men doth he extend this favour of rescuing and saveing them from ruin. Wherefore) saith the same Apostle, ver. 17.) in all things it behoved him to be made like unto his brethren; that he might be a merciful and a faithful high Priest in things pertaining to God, to make reconciliation for the sins of the people. From which words we may see that it was not the design of God, that Jesus Christ his Son, by an Eternal eternal Generation. should come in an Angelical guise or glory, but in a humble suffering condition, that he might be better qualified to have compassion on those who are in 〈◊〉 fallen condition; and the Sons of men are not thereby only assured, that Jesus Chri●● (as the Apostle styled him, Rom. 9.1. God blessed for ever) will with all fidelity discharge his Office of a merciful and faithful high Priest, but according to the most exact measure● and rules solicit our case before Almighty God, and by this means obtain relief for ou● necessities. So verse 18. For that he himself hath suffered▪ being tempted, he is able to secure the● that are tempted. For that it is undoubtedly true, that the doleful afflictions that ou● dearest Redeemer underwent, do with an high hand make it appear, it was God's desig● then, that his Son should be compassionate by the unparallelled experience of temptations he should be inclined to relieve and secure all that fall into temptations and afflictions that attend the best of men on this side the grave.  
Estius saith plainly, Whereas the holy Apostle saith, that he might be a merciful high Priest it was,  condoleret miseriae nostrae, & ex eo commiserationis affectu causam nostram fideliter, & ex animo apud Deum ageret: hae enim partes erant Pontificis quas Christus praestare non potui● nisi naturae & conditionis nostrae particeps esset, cum multis aliis, etc.  
So that we have not only the testimony of the Apostle, and the Learned of subsequent Ages, but also reason plainly points at the same, viz. that one great reason, why Jesu● Christ did take upon him the seed of Abraham, and was therefore styled the Son of Ma● was, that he might secure them that are tempted.  
2. That he might deliver them from the power and fear of death, both of which were, the dismal consequences of the transgression of our first Parents. But of these in their Orders  
1. The powers of death, which is apparent from that of the Apostle, Heb. 2: 14. Forasmuch then as the children are partakers of flesh and blood, he himself likewise took part of th● same, that through death, he might destroy him that had the power of death, that is, the devi●●  
You may easily call to mind what Adam entailed upon his posterity, by his neglect o● eating of the Tree of life, and by eating the forbidden fruit, even eternal death, under which the generality of Mankind were held, till the coming of the Son of Man in the fullness o● time. As in the first Adam all men die, so in the second all shall be made alive, 1. Cor. 15.21 By the miscarriage of our first parents, way was made for a design of our Enemy the Devil, to hold us under death. Now therefore it is apparent, that the end of Christ's coming in the flesh, and becoming the Son of Man, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish, or to take away all force and power, and to frustrate the design of the Devil, as the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, and cancel that testament, by which, upon the account of sin, men coming into the world, were bound over to death. But Christ, he being the son of man, delivered mankind from eternal death. For although by Christ's death, temporal death is not taken away, yet it is deprived of that reigning power over man, as St. Paul elsewhere saith, Ro. 5.17. Firs● if by one man's offence death reigned, by one man. etc. of which reigning power, I say death is devested, & so of its sting, & victorious progress. Hence that of St. Paul, 1, Cor. 15.55, 56, 57 〈◊〉 death where is thy sting, O Grave where is thy victory. The sting of death is sin and the strengtho● sin is the Law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ, who got the victory over death for us. For it is apparent, that Christ overcoming the sharpness of death, did rescue man from the power of death, so that it is impossible for man to be for ever held under it. From all which we may easily gather this, that Christians, or Believers, who are to be brought to Heaven by Christ, are here in humane flesh and sufferings. And seeing that Brethren, or Fellow-childrens, are of like natures, Christ therefore, who is called our Elder-brother, is declared to have part with us in flesh and sufferings, to this very end and purpose, that he might frustrate and make void the design of him that was our enemy from the beginning (which was to keep men under death and its raging power) and to rescue man from the grave: so that as in Adam all died, so in him, the second Adam, all might be made alive.  
2. From the fear of death. When Christ came into the world, and did design to establish another Law amongst the sons of men; upon which account he could not but expect, because of the different nature of this Institution from that which they lived under, and the corrupt dispositions that they had contracted by reason of sin, that this his Law would be opposed, and the professors of this new Law would be persecuted: therefore like a great exemplar of true courage, he suffers these experiences of temptation and affliction with●n his own Soul, to this end, that he might sympathize with, and deliver them who through fear of death were in their life-time subject to bondage. And therefore our Apostle St. Paul here layeth it as a foundation of comfort to them that dreaded persecutions, because they fear death. Now that they might be able to go on in the obedience of faith, and act like Champions in their several stations, and fight manfully against the opposers of his Gospel, viz. the Devil, the World, and the Flesh, the Apostle assures them, that Christ hath redeemed them from death. O death, I will be thy plagues, (Hos. 13.14.) O grave I will be thy destruction. Therefore if any be under any pressures of spirit, upon the account of the profession of Christian Religion, though they do not outlive and enjoy the promise of deliverance here in this life, they shall rise again to eternal joy & felicity through him that loved them, & gave himself for them, & is risen again from the dead, & is become the first fruits of them that slept. Therefore the Apostle, Heb. 2.15. saith, that Christ did take our nature, in order to deliver them who through fear of death were all their life-time subject to bondage. From which I necessarily conclude, that the reason why the Messiah was the Son of man, was, that he might take away the fears of persecution, and death itself, which makes men so cowardly, and keeps them in such awe, that is, in a most unchristian and servile condition, whilst they see no hopes of deliverance. Therefore Christians are, by the same Apostle, Heb. 12.1, 2, 3. admonished, that in those afflictions that so easily beset men, they ●ay aside all worldly love and fear that may encumber them in their Christian race, and in order to this to look unto Christ Jesus, who hath in himself endured the highest afflictions, and will be sure to crown their sufferings with the greatest rewards, if they follow him with all perseverance, & patience; therefore let them consider his patience in enduring such notorious contradictions against himself, by which they might not faint, nor be wearied in their minds: Whereof (saith he) we being encompassed about with so great a cloud of witnesses, let us lay aside every weight and sin which do so easily beset us, and let us run with patience the race which is set before us, Looking unto Jesus the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be faint and wearied in your minds. Heb. 12.1, 2, 3.  
3. I proceed now to the third Inquiry, To what end Christ came into the World? the Text tells, It was to save that which was lost. Here we must inquire,  

I. What is to be understood by the word Save?  
II. What by the word Lost?  
III. How, or in what sense, Those were lost, whom Christ came to save?   
1 What is to be understood by the word Save? Here two things are to be considered▪  
First, What those Evils were from which Christ came to save that which was lost.  
Secondly, What Privileges he came to invest them withal; for it is taken for granted that the holy and wise God did not design that Jesus Christ should come into the World only to deliver man out of the estate of perishing eternally, but also to qualify man for the enjoyments of such Privileges & Immunities as were consistent with a Creator to confer, and a creature to possess. I shall begin with the first Consideration.  
First, What those inconveninencies and dangers were, from which Jesus Christ did come to save man, and of these in the order as follows.  
1. To save man from the Law, to bring him out from under those dispensations, by which he could not reap any advantage in order to the remission of his sins; for the first terms being broke with God by man, they had no room left them for repentance, by which they might obtain everlasting life and glory. Neither did Moses' Law give or procure pardon of sin, it being a Law that was weak and infirm; now than if this be given us for granted, it will follow, That it must be the design of Christ to come into the World, in order to deliver man from this Law, for it is apparent, that there was reason for the abolishing of this Law, because it was so unable through man's weakness to do that which was designed to do, viz, the expiation of, or cleansing us from sin, Hence it is that St Paul tells us, Hebr. 7.18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. Lex moralis non potuit expiare, nec ceremonialis sanctificare. Now these Laws were not designed by Almighty God to effect the pardon of sin, he giving most of them for a punishment for sin: Wherefore then serveth the Law 〈◊〉 saith the Apostle, Gal. 3.19, it was added because of Transgressions. And it was given as a judgement upon the people of Israel, as you may see, Ezek. 20.24, 25, Because they had no● executed my judgements, but had despised my Statutes, and had polluted my Sabbaths and their eyes were after their Father's idols. Wherefore I gave them statutes that were not good, & judgements whereby they should not live. Now it is manifest that such Laws as those could make nothing perfect, and therefore it was the design of the man Jesus to come into the World to save men from the Yoke of this Law, and from the Curse entailed upon the same.  
1. From the Yoke of the Law, see Gal. 4.4.5. where the Apostle shows us plainly▪ that when the time was come when the Almighty and Everlasting God was pleased to lay the Mosaical Law aside, than he sent his own Son in humane flesh, who submitted to and performed the whole Law, to redeem the sons of men from under those dispensations even from the Mosaical performances, which was an insupportable yoke; and while tha● Law lasted, it was a partition wall that did hinder the Gentiles from a clear understanding of the intentions that he had to do them good; & those that had the experience of the yoke looked upon it as a tempting of God, to put it upon the neck of others; they being excused from its servitude, by virtue of Christ's coming into the world, see Acts 15. 1● Why tempt ye God to put a yoke upon the neck of the Disciples,? etc. comparing this with th● words of the Apostle, But when the fullness of time was come, God sent his Son made of Woman under the Law, to redeem them that were under the Law. Now that this Law w●● such an insupportable burden, doth not only appear from the nature of the Law itself but also from the design of God in giving it, and the great occasion that moved the eternal God to impose it upon men, and likewise from the insufficiency of it, it being not abl● to procure any eternal reward for the keepers and observers thereof in the state they were i●  
2. Christ designed to deliver man from the Curse of the Law, and did actually b● his death accomplish this his design, by being made a Curse for man, see Gal, 3. 1● where the Apostle saith in express words, Christ hath delivered us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree. So that from hence we may observe, That there was no means in the Law left to justify any but rather to bring Curses on all; and that is apparent, because all have sinned, se● ver. 10. As many as are of the works of the law, are cursed; for it is written, Cursed is every one that continueth not in all things written in the book of the law to do them. Christ our blessed Redeemer hath been pleased to make a seasonable intreposition, and make known the pardon of sin in a second Covenant, and in order hereunto he did undergo the Curse of the Law, by being hanged on a Tree. Consider again those words of St. Paul, As many as are of the works of the law, are under a curse; that is, they are involved under the Curse for every sin they are guilty of, so that they are in no possibility of being in a state of being justified hereby, therefore Christ the great Restorer of the World did come to save and deliver man from the Curse of the Law. Both of which particulars are, I think, sufficiently proved by the Apostle in Gal. 5.1. Stand fast therefore in that liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage. Hence it is apparent, he made man free from the snare and servility of the Law.  
3. Christ came to save men from their vain Conversation received by Tradition from their Fathers; certain it is, that the greatest devoties to that Religion, had not the inward purity, and so their legal rites and external performances (in which they placed the greatest part of their Religion, and from which there was no great matter of consolation that could be obtained) were taken away, when he came to inform the World of a Religion that was attended with greater purity. The Apostle St. Peter doth from hence persuade the Christians to whom he directed his Epistle, that seeing they had a Father on whom they did call, than they were obliged to walk strictly and reverently, considering that Christ by his death delivered them from their vain conversation, derived from their Fathers by tradition, 1 Peter. 1.17, 18, 19  
4. From sin, both in respect of its guilt and punishment, for to this end did Almighty God design the death & resurrection of the man Jesus; for he did so reconcile man to God, and risen again from the dead, to open the gates of everlasting life, to assure men upon the Terms of obedience for the future, of those joys which God hath designed for those that receive the truth in the love thereof.  
5. From Wrath to come, which is a Judgement that God will inflict upon those that know not him, and have not been ready to yield obedience to the Gospel of his Son Jesus. Now that man upon the account of an Evangelical obedience, might be sure of his reward in another world, Christ came to deliver man from Wrath to come, which if he had not under taken, there would have been no room left for a reward, for those that might at any time act with the highest zeal in the observation of the Law of this great Lawgiver Jesus Christ the righteous one. St. Paul tells the Thessalonians, what manner of entering in he had unto them & how they turned to God from Idols, to serve the living and true God, and to wait for his Son from Heaven, whom God raised from the dead, even Jesus, who had delivered them from the wrath to come: see 1 Thess. 1.8▪ 9, 10. For unto you sounded out the word of the Lord not only in Macedonia & Achaia, but also in en every place faith to God-ward is spread abroad, so that we need not speak any thing. For they themselves show of us, what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God, And to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from wrath to come  
My design in those words, is to show, That as Christ delivered man from those inconveniences that might and would appear highly prejudicial to his Soul in reference to its comforts here, so he came to save man from that Wrath that might impede the Reward of its obedience to God; for he had no sooner overcome the sharpness of death, but he did open the Kingdom of Heaven to all that would accept of it upon those terms on which God was pleased to off●r it, and this deliverance from Wrath is built upon the justification that man hath obtained by his blood; for if it be so that Christ hath justified the posterity of Adam by his blood, and that he designed this justification for them by coming into the World, than it will follow, that he did design their deliverance from Wrath, all which appears from the words of St. Paul, Rom. 5.9. Much more than being Justified by bis blood, we shall be saved from wrath through him.  
Secondly, As the word saved, implies a Deliverance from those inconveniences that may attend man, so it intimates an investiture with some privileges, and therefore I am now in order to illustrate this. I will lay down this undeniable conclusion, that as Christ did come into the world to save men from those things which might hinder their comforts & joys either in this world, or the next, so he came to do such things for them as would tend highly to advance both their comforts and joys here and hereafter, which shall be cleared (by which means you will have a good understanding of the salvation designed by our Lord in my text, who came to save that which was lost) in these particulars.  
1, He came to reconcile man to God, for him did God raise up to be a means of man's coming again to his God, whom he had forsaken by sin, whether he were Jew or Gentile, by bringing them under such a Covenant as will admit of Repentance, using all such methods of grace & mercy to the world, as might render God amicable & willing to receive all that would come unto him: It is true the Jew for a time might challenge to himself some greater remarks of God's favour than the Gentile, which did not know God, but neither of them both were ever under such a Covenant as did admit of Repentance; for if a Jew had transgressed any of the Commandments of God, he was to die without mercy, or at least to undergo the penalty of the Law, which the breach or trangression did require. And the state of the Gentiles was, I may say, far worse, the covenant that they were under being but the covenant of nature which admits of no Repentance; for our first parents breaking terms with God, did bring misery upon their posterity, & under this misery all mankind did Groan, & by this means they had excluded themselves from the knowledge of God, and acquaintance with him, and had little or no means of reforming their lives, nor to make themselves capable of the return of God's favour to them, till Christ did appear to execute the Office of reconciling men to the Eternal God, by bringing a clearer knowledge of God into the world, by proposing such terms & means as might conduce to their happiness, both in this world, and in the next; For consider, that the condition of men was such, as did Render them to Almighty God to be his enemies, for they went on in sin, and in open hostility against him; now if it were the design of Jesus Christ to be a means of their being saved, or to speak the words of the Lord Christ himself in my text, To save that which was Lost; then it evidently appears, that he must put them in a posture to receive and accept this salvation, & that must be by reconciling them to God: Therefore when we hear Christ to give notice to man that he came to save them, we must understand that he first reconciled them, by procuring pardon for their sins by his death, to restore them to favour, to propose easy & free conditions of mercy in his Gospel, & to use man so friendly as not to preclude the way of salvation, but invite him to Repentance, and to promise a pardon for all past sins, so that man may thereby be induced to come to God, and accept of the salvation which was designed by God through Christ to be offered to the World. The sum of this amounts to thus much, That the design of Christ coming into the world, was to entitle man to all the Acts and Titles of friendship and kindness, (which are the consequences of this his design of saving lost man) which can be received from God by man or given by God to man.  
In this reconciling men to God, which was effected by Jesus Christ, we shall find these particulars worth our serious consideration.  
First, That there was an intention on God's part, that as there was a valuable consideration of the purchase of Christ by him made in procuring man's salvation; so it should be appliable to man without any fraud or limitation of the same to them; so that by means of man's being reconciled to God, he hath plainly set forth not only his willingness, but his intent and purpose to save them.  
Secondly, That he hath put man into a fair possibility of being saved, so that if he voluntarily sinneth, his destruction is of himself; for now he hath taken off from them the guile and condemnation which was brought into the world by Adam's transgression, so that the guilt of our first Parents shall not be laid to our charge.  
Thirdly, Christ in reconciling man to God, procured for them this favour and grace from the Eternal God, that they should receive from him such competent measures of strength to do his will and pleasure, and act in his Commandments, as became the servants of so holy and good a God, as he hath been pleased to represent himself in Scripture to be, and be by him enabled to repent and believe, and persevere in both unto the End, so that they might actually enjoy the salvation which Christ designed for them by his death.  
Fourthly, in this great work of Reconciliation, Christ hath designed, that upon the account of repenting for sin and believing in God, through the preaching of his Name, they may be accounted righteous and blameless in the day when he shall come to judge the World in power and great glory, and have the end of their faith, even the salvation of their souls; for by virtue of the reconciliation purchased by the Blood of Christ, of which we now speak, all the means of Grace are so sanctified, to the very end they may appear prevalent and effectual for man's inheriting that life and glory, which we have promised, and Christ is gone before to possess for them.  
Fifthly, In this work of Reconciliation, great joy and confidence is now designed by the Son of God; it is apparent that man having obtained this great benefit of being reconciled to Almighty God, he hath the ground of the greatest joy and confidence and dependence upon God in all conditions, that may or can befall him in this life; for now he hath not only occasion of rejoicing in the future hopes of eternal life and glory, but also in his very sufferings, in that he may, if he use the means, be assured of this, that his afflictions will be made sweet unto him, Rom. 5.3, 11.  
Sixthly, In this work of Reconciliation to Almighty God, Christ did design for man boldness to enter into the Holiest, that is, with all freeness to approach the presence of Almighty God by prayer, Heb. 10.19. Having therefore, Brethren, boldness to enter into the Holiest by the blood of Jesut: and in verse 20. the Apostle, as he showeth that this boldness ●s designed in the Blood of Christ, so he showeth us also by what way this entrance is to be made, even by a new and living way which he hath Consecrated for us, that is to say, his Flesh. The dispensation of the Law could not procure this privilege, therefore in this great work of the reconciliation of man to God, Christ our dearest Redeemer h●th procured this confidence and freeness of approaching the presence of the Almighty by a way never known before, and that a clear and living way, in opposition to the dead shadow● and beggarly rudiments under the Law, which might minister matter of discouragement, but no consolation and freeness with God in any address whatever, made or to be made to his Divine Majesty; now all this was designed and accomplished by his breaking down of the partition wall which hindered man's access to God, and to this very end and purpose, that man might serve and worship this God (who thus hath manifested his love to them in his Son, whom he sent to save that which was lost) with all unfeignedness and fullness of Faith, reforming their lives, & conforming their wills according to the Rules of the word of this Reconciliation, which I now Preach, that those afflictions & dangers, that may appear, might not cause them to waver in their conformity to the Laws of this Jesus, who came to save fallen man from sin and Satan, to translate to the happy state of being the Son of God through Faith in him; which brings me to the Second Particular.  
2. A second privilege that Christ came to invest men withal, was the Adoption of Sons; for as he came to bring men to the friendship of God, and to reconcile them to that God from whom they were gone astray, & agianst whom they had acted open hostility, so he came to renew a Relation in man to God; to this end did he deliver man from the Yoke of the Law, that he might become a Son of God, see Gal, 4 4.5. In the fullness of time God sent his Son made of a Woman under the Law, to redeem them that were under the Law, that we might receive the adoption of S●ns. It is true, Man was ●he Son of God by Creation, but here is a new way, that Christ retrieves this Relation (forfeited by sin and Disobedience) of man to God, by contriving his Redemption by his Blood and designing his Eternal Salvation in the world to come, upon the performance o● those duties to which he is obliged by virtue of the Redemption Christ purchased for him: And to this end that he may be secured, that Almighty God owns this his Relation, he hath given him the spirit of Adoption whereby they cry, Abba Father, so that by this state of Sonship to God, they are designed to be delivered by Christ from the spirit of Bondage, again to sear; for it is evidently true, that those who were ever in a Jewish state, and therefore might have a great right to the promises of God, Rom 9.4. were so far from being the Sons of God, that at the best they were but in a servile condition, for they were obliged to those performances which were slavish, and being but external, had nothing at all of any internal goodness in them; and these wer● done merely for fear of disobeydience and being punished with stoning, & the like which is the condition of Slaves, who must do what the Master commands, or be beaten if they perform it not; and if this were the state and condition of the Jews, i● what a Predicament the Gentiles were, I leave it to the judgement of rational men? certainly the●r condition must be more base and servile, having little or no knowledge o● God amongst them; therefore their Engagements to the preformances of the Religion that was proposed in the Law of Nature, must not come near for eminency to thos● which the Jews had; but Christ, our Lord, who is above all, God blessed for ever, hat● engaged and drawn man with more liberal Bands; the commands that he layeth upo● Man are sweet and pleasant, His yoke is easy, and his burden light, Matt. 11.29, 3● His Cords are the Cords of a man, and his Bands the Bands of Love: In a word, they ar● such as we cannot but judge to be most reasonable, and most agreeable with human nature, and to them is added, as to Sons, all such promises of love and kindness, as may oblige man to act like a Prince in his station, and run on in the course of observing these Commands▪ nay, the disobeying of these commands, are not attended with such servile punishments, as of Stoning, and the like, but Paternal, as suspension from Church fellowship and communion, which do not tend to man's destruction, but his reformation; not to the kill of the body, but to the saving of the Soul, in the day of the Lord: Now of this sonship we have sufficient evidence, in that they have designed for them, by Christ's coming into the world; the spirit of adoption, which Christ did purchase for man; see Rom. 8.15. Ye have not received the spirit of Bondage again to fear, but ye have received the spirit of Adoption, whereby we cry Abba Father; which spirit, (though received by none, but by those that believe, yet designed for all those that Christ came to save, and those in due time shall be discovered) is a disposition of Soul form in Man by God, whereby he expresseth his confidence and dependence on God's kindness to him as a Father, to look upon God as tender in his deal with the sons of men, and rich in his Evangelical Promises, and offers of grace and Favours in opposition to a more servile State, under which men were before Christ came to save that which was lost: This Spirit is called the Spirit of Christ; see Gal. 4.6. And because ye are Sons, God hath sent the spirit of his Son into ●our bearts, crying Abba Father. From all which, I gather this, that Man's Relation to God as a Son, appears in this, that he hath sent the spirit of Christ into their hearts, by which they have power given them to call upon God, & are enabled to make their addresses to him, not only as God, but as their Father, the Gospel of our ever blessed Redeemer assuring them, that they are no longer under any servile condition of being bound to any legal observances, but that God will deal with them (provided they keep the terms of Faith and obedience) according to the promises made to the Father of the faithful, and will justify them upon the aforesaid Terms, without those Deeds of the Law: And for a further confirmation of this, we shall find the Apostle St. Paul, Rom. 8.16. to say, The spirit itself beareth witness with our spirit, that we are the Children of God.  
3. As Jesus Christ did come to give the Sons of Men this honour and priuledge of being the Sons of God, so he came to give them the inheritance of the Kingdom of Heaven; for certainly it is a consequence that is natural, viz. That if Christ in his coming to save that which was lost, did design to bring men to stand in relation to God as Sons, then certainly he did design them Heirs of some inheritance: See Rom. 8.17. And if children, than heirs, heirs of God, joint heirs with Christ. Now this privilege of man's being designed to the Inheritance by the coming of Christ into the World, is further apparent, from these six Considerations.  
First, God hath prepared it for them; for it is apparent that when it pleased God to send his own Son into the world, to teach the sons of men what good things he had in tended them; he also did give his great Delegate power to inform the World what good was provided for them upon the condition of their obedience to those things he is pleased to propose in his holy Gospel, which they have great assurances of enjoying: See 1 Cor. 3.9. Eye hath not seen, nor Ear heard, neither hath it entered into the heart of man to conceive the things that God hath prepared for them that love him. And as love is the condition here of ●●oying these great and good things prepared, in express terms, so let me tell you, it i●●●●es all manner of obedience to the Gospel, which is offered and preached, together with the good things therein contained, which man may enjoy, because prepared, if he doth ●ot render himself incapable through disobedience; for certain it is that man, by virtue of this design, is an heir not only of the good things of this life, whether temporal or spiritual, but also of that which is to come, and if an heir, then it's certain, that this inh●●ritance is provided for him, and this provision or preparation that is thus made, is made envirtue of Christ's coming into the World.  
Secondly, Christ's coming into the World, and fulfilling the will of God, purchased th● inheritance for man; therefore the Kingdom of Heaven is called a purchased possession, 〈◊〉 was bought for man, and man for that, by the blood of the son of God, not with silver a●● gold, or with things corruptible, but with the pretions' blood of the son Jesus Christ, as St. P●●● saith, 1. Pet. 1.19. and St. Paul in plain terms, calleth it a purchased possession, Eph. 10 1●  
Thirdly, it is promised to man, and therefore he is an heir by virtue of the promise 〈◊〉 an holy God, for whom it is impossible to lie, Hebr. 6.18. and will undoubtedly perfor●● this promise, provided man accepteth of it upon the terms it is offered: it is entailed up●● man by an Oath of a God that changeth not, so that man hath good security from 〈◊〉 mighty God of this inheritance, by virtue of this promise, which is confirmed by Chri●● coming into the world to save that which was lost.  
4. They have all the means of grace tending thereunto, they have the Gospel preached 〈◊〉 words adapted to their capacity, and means by which they may come to the knowle d●● of God, in order to their full fruition, and perfect enjoyment of this glorious inheritant and as nature doth nothing in vain, so God in his great goodness designs all and every of 〈◊〉 means of grace, to tend to the effectual enjoyment of glory and bliss in another wor●  
5. They have designed for them the earnest of the Spirit of God, which is the earnest of 〈◊〉 purchased possession, which if they do not quench or oppose in the Ministry of the wo●● and Sacraments, it doth enlighten their understanding, and inform them of the height a●● depth, & length & breadth of the mercies of God in reference to another life, & that Sp●●● which beareth witness in their hearts, that they are or may be Sons of God, the same Sp●●● also beareth witness, that they are or may be heirs, & that an inheritance is designed 〈◊〉 them, & that man may be possessor of this earnest of his inheritance thus designed by 〈◊〉 coming of Christ into the World, God hath given in his word such a power and energy this spirit to attend it, that unless he be wilfully obstinate, and shutteth his eyes against 〈◊〉 truth revealed in this Gospel, he cannot otherwise choose but receive the same; & receive●● the same, he receiveth the spirit in some degree or other, by which he is secured of this 〈◊〉 heritance thus revealed in the Gospel of our Lord Christ.  
6. Some have this inheritance already in possession by virtue of Christ's coming into 〈◊〉 world to save that which was lost. Now all these considerations are now made use of, prove that man is designed an heir of everlasting salvation, and the way for the attain● hereof, is made by the Birth, Life, Death, and Resurrection of Christ.  
Secondly, we are to inquire what is here understood by the word Lost, the Son of 〈◊〉 is come to save that which was lost. Here two things are to be considered▪ 1. the persons 〈◊〉 who they are, 2. the Loss itself.  
1. Let us consider the persons lost, who they were, and we find them to be the wh●● posterity of Adam, 1 Cor. 15.22. For as in Adam all died, so in Christ shall all he made all Death it passed upon all, for that Adam first sinned, than all his posterity after him and w●● lost; for sin was propagated upon that root and vicious example, for they sinning in Ad●● died and suffered the punishment of their sins: now these were those whom Christ ca●● to save, The son of man came to save that which was lost.  
2. The loss itself; they had lost their acquaintance with God, and were gone all 〈◊〉 from the ways of his Laws, and acted contrary to the commandments given them wh●● were written in their hearts; they were enemies to God, and acted open hostility against him; and this was their sad and dismal State in which they must have perished to all eternity, had not God sent his Son in the likeness of sinful flesh, to recover man thus fallen out of this lost state, into which they had rushed headlong, and by this means had exposed themselves to everlasting punishment.  
3. We now come to inquire how those persons here in the Text, expressed by the word Lost, were lost: Some have asserted, and believed imprudently, that it was by the Decree and will of God, that man was thus lost; now that we may not be deceived in this particular, let us inquire what God threatened, and what he inflicted, In the day that thou catest thereof, thou shalt die. He threatened death, and did accordingly inflict it; for by reason of the Fall of our first Parents their whole posterity became mortal, and both he and all that were before Christ came into the World, were lest to a mere natural state, that is, in a state attended with the greatest imperfections, & without those means that we through the abundant grace of God do or may enjoy; for it is plain that it was a State so defective by this, that none could ever enjoy the Hopes of Heaven, by any means it could afford in order thereunto, but to take away the evil state of affairs into which man was introduced by the transgression of Adam, in the fullness of time God sent his Son into the World, to save man from this Ruin,  
Again, it cannot be conceived by any man that will but consult the dictates of Reason, that it should be the pleasure of the most high and holy God to lay a necessity of finning upon Adam, or upon any of his posterity, because from that time to the very appearing of the ever blessed Jesus in the world, he by those Laws he proposed to the sons of men, hath required innocency of life, repentance and holiness, and when Jesus did appear, all the means of attaining a happy end were provided, even such means as were consistent with the grace of God to give, or the necessity of mankind to enjoy. The premises considered, I now shall sum up what hath been spoken in reference to the explicatory part of the Text, into this one entire proposition.  
That Jesus Christ, the Son of man, came to save the whole posterity of Adam; or thus, that the design of Christ's coming into the world, was to save all men; for take notice of my Text, where Christ's himself saith, the Son of man is come to save that which was Lost; and for the better understanding of which I will show you; First, how far the Scripture doth with an high hand prove it. Secondly what rational arguments will appear to defend the same.  
1. How far the Scriptures do with an high hand prove it; though I now speak with great grief, that it is a doctrine that hath been looked on by some to be a mere novelty, even by those whom I respect for their Learning and Piety, though true it is, that many good men have opposed this great truth, yet their believing to the contrary, never made them so; for certainly their holiness in their practices doth oppose their Errors in their judgements, in reference to this particular, I will therefore begin with those Scriptures which in plain terms do prove this Doctrine laid down by me in this Discourse.  
Consider the saying of our ever blessed Lord to Nicodemus, John 3 16. So God loved he World, that be gave his only begotten Son, that whosoever believed on him, should not perish, ●ut might have everlasting life. By the word World here we must understand the Posterity of Adam (to whom God the Father was pleased to show this favour of sending his Son) ●oth good and bad; for true it is, that the wicked of the World, are sometimes put for he whole World, as 1. Joh. 5.19. We know we are of God, and the whole World lieth in ●ickedness; in which words the World represents to us only the Wicked in the World, who in respect or their vast numbers and multitudes, and the inconsiderable number of the Godly, are termed the whole world; but more frequently the word World comprehends Good and Bad, be they many or few, but never used for the Elect or Godly party considered by themselves, and then consider this Particle Whosoever, which setteth forth the universality of the grace of God to mankind in giving his Son Christ Jesus to the World.  
For certain it is, that this Particle would appear very unnecessary, were it not that we understand by the word World, the whole Posterity of Adam; and it would divest the whole Verse now recited, of its sense.  
Again, consider the Context, as first the two precedent Verses. As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up, that whosoever believeth on him, should not perish, but have everlasting life. Now when it pleased God to direct Moses to make a Brazen Serpent, and lift it up, he did it not with an intent only of healing a few persons, but that whosoever did look upon it, should be healed by it, Numb. 21.8. So Christ, who was sent into the World to save man, was not sent to some few, nor listed up on the Cross for some few, but lifted up that all might look upon him with an eye of Faith and live.  
Then consider the following Verse, For God sent not his Son to condemn the World: Now it is impossible to expound the word World here, to be the Elect, but all men, who by sin were in a state of Condemnation, till Jesus Christ came into the World; therefore the taking the word world in this fence doth set forth and magnify the love of our holy & good God; for certainly it can't appear so lovely in the apprehensions of men, when intended but for a few, in respect of the sons of Adam, as when designed to be extended to all.  
Again, consider how God in all the Holy Scriptures hath been pleased to express himself to have abundance of grace, sweetness, love, mercy, pity, and kindness, to hate nothing that he hath made, and wills the salvation of them, that die and perish for ever; look upon those compassionate expressions of his, to the vilest of men, Why will ye die ye House of Israel? etc. Now if we take the word world in its genuine latitude, we shall find it to have an ●●exact consistency with all those lively intimations, nay demonstrations of those excellencies of the eternal God; & we find them confirmed in giving his Son to the world, to save that which was lost, otherwise we must of necessity judge that Jesus Christ did come in his own Name, and not in the Name of the great God; and to preach Doctrines of his own invention, and not the Will of his Heavenly Father, or else we must look upon God, who ●s Truth itself, to pretend very fairly to men in the Old Testament, & unkindly in the New▪ 〈◊〉 And besides all this, let us consider what the learned have said in all Ages upon this very Text now in debate; see Gualther in his 20. Homily on the Gospel, according to St. ●ohn, Et ho quidem clarius exprimit quando eos nominaturus quos ita dilexerit Deus, non Abrahami aut Isaacci aut Jacobi aut Mosis aut Davidis Prophetarum Mariae virgins Apostolo●um deniq, & sanctorum martyrum meminit, sed mundi, quem totum in malo jacere Evangelist a ●oster testatur & cujus principem esse diabolum ipse Christus non uno lo●o affirmat. From which words, I do observe that this judicious and reverend Divine doth not terminate God's ●ove to some few particular persons, but according to the sense of our blessed Redeem ●r, doth by the word world, understand the generality of all Mankind, and by this means ●oth rend Jesus Christ to speak that which was consistent with the Intentions, Decrees, ●nd Predeterminations of the most High God, who before Christ did appear in the world had manifested himself o be gracious and merciful in pardoning sins and transgressions. Quar● Salvator dictus est mundi, saith St. Augustine, speaking of Christ, Nisi at mundum solver? so that both modern and ancient Writers have with one consent upon these word; now in hand (viz. God so loved the world) understood by the word world, the whole posterity of fallen Adam, who was the beginning of sin, and entailed the misfortune of dying, and being subject to sorrow upon his whole posterity; which brings to mind that saying of S. Paul, Rom. 5.18. Therefore as by the offence of one, judgement came upon all men to condemnation, even so by the righteousness of one, the fe●●gist came upon all men to justification of life; see vers. 19 For as by one man's disobedience many word made sinners, so by the obedience of one, shall many be made righteous. In which you may see two sorts of persons represented to your consideration, the one condemned to death by reason of Adam's offence, and the other justified to life by Christ our Lord: Now who were they that were condemned? they were no more than all: and who were they that were justified? no fewer than all, in the other verse; no more than many were made sinners by Adam; nor any fewer than many made righteous by Christ. God certainly suited the salve not only in respect of its quality, but also in respect to its quantity to the sore; the larger the malady was, the larger extent the remedy was to be of; therefore we may see the coextensiveness of the Grace of God in his Son Jesus, in order to the justification of men, with the sin of our first Parent, in respect of the condemnation of men; so that as we are induced to believe, that by the disobedience of one, many have been made sinners, and so guilty of, and liable unto death, [that is, that all ●●en as they come respectively, to be conceived and born, are now made liable to death, by the disobedience of one being long since acted, and should have perished for ever, had ●ot the abundant grace of a good God prevented it] so certainly it will appear and be ●ound true in due time, that many, even as many, yea, the self same, both number and ●ersons in their successive conceptions also, and come into the world, with those that ●re already past shall be made righteous; that is, have been, and shall be delivered from ●●e guilt of that sin, and liableness to death by the obedience of one man that is, by the ●bmissive deportment of Jesus Christ towards the most high and eternal God, in yielding himself up to death. From all which I draw this conclusion (remembering the voice from ●eaven to St. Peter, Acts 10.15. Call not thou common, that which God hath cleansed.) that is not safe for any man to make that number less, which God hath made greater; nor 〈◊〉 assert a signal disproportion between two numbers, which God hath computed and ●●awn up to a perfect equality.  
Another Text appears also ready to vindicate the truth of this Proposition now in abate and that is the words of St. Paul in his Epistle to Timothy, 1 Tim. 2.1, 2, 3, 4, 5, 6. I ●hort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made 〈◊〉 all men, for Kings, and for all that are in authority, that under them we may lead a quiet ●d peaceable life in all godliness and honesty; for this is acceptable in the sight of God our Saviour, who will have all men to be saved, and come to the knowledge of the truth; for there is one ●d, and one Mediator betwixt God and Man, the Man Christ Jesus, who gave himself a rans●● for all. In which words consider the duty enjoined, and that we find in the first Verse, ●●pressed, where S. Paul adviseth Timothy, & all those that were committed to his charge ●d care, that not only in public, but in private, supplications be made for averting all ●ings that were hurtful either to soul or body; secondly, Prayer, in order to obtain all ●od things that were necessary; and thirdly, Intercession for others, & thanksgivings for mercies already received, and this not only for themselves, but also for all mankind. In ● 2. verse this Apostle is more particular in his change, and wills that the aforegoing Office be made for the Civil Magistrate; and what sort of men Civil Magistrates wer● when this epistle was written, you may easily judge, if you consult the History of the Church ye● the Church was to perform those good. Offices for them; And why ●o? Because 〈◊〉 them we own all our peaceable living in any place in the exercise of Religion, & a virtuo● Life; and therefore it was then, and is now but reason, that Prayers and Thanksgiving should be made for them. And how is this made good? For this is acceptable in the sight 〈◊〉 God our Saviour, that is, this is that which God Almighty under the most Sacred dispensation of his Gospel requires at our hands; he having enjoined us by his Son, the ever ble●ed Jesus, to pray for our Enemies here, enjoins us by the holy Apostle, to pray for Magistrates, even for those that persecute his Church, whether they be Heathens, Jews, Turks, or 〈◊〉 any particular unbelieved, & that because he gives us his most holy example of desiring th● salvation of all men; and in order to this he hath provided such powerful and effect o● means to bring them to a Reformation of their Lives, though never so wicked, and now 〈◊〉 entertain the Gospel of his Son; and for this he give, this reason, that there is but o● God who designs the good of all, and one Mediator and Peacemaker between God an● man, even he that hath taken our common nature upon him, and in it died for all tho● whose nature he assumed, the man Christ Jesus.  
Consider else how weak the Apostles Argument will appear, by which he persuade Christians to perform those duties for all men, if so be that Christ in coming to save th● which was lost, did not design and intent the salvation of all and every man; for certain it is, that it is as lawful for me or any man to pray for the recovery of the fallen Ange●●at of their dismal state of darkness, as for those men whom God in Christ did never designor intent to save when he came into the World.  
Another Testimony that speaks very plain in vindication of this Proposition, is tha● of St. Paul, 2. Cor. 5.14.15. For the love of Christ constraineth us, because we thus judge that if one died for all, then were all dead; & that he died for all, that they which live, should m●●●●neeforth live unto themselves, but unto him which died for them, and rose again. The Apost●● here teacheth us, that man's love to Jesus Christ is founded on his to us, and hath in it a● obliging power to make us do whatsoever it will have us, making this Argument fro● this certain truth of Christ's having died for all men, that then certainly all men were sinners, lapsed into a lost state, and so without hope; that unless some means had been used 〈◊〉 recover them, they must have perished to eternity. Another place worth our serious consideration, is that of Heb 2.9. For we see Jesus, who was made a little lower than the Angel for the suffering of death, crowned with glory and honour, that he by the grace of God should t●● death for every man. From all which I gather this undoubted Truth, that the great desig●● of Almighty God in the humiliation of the Messiah for a while, even to the death of th● Cross, was for the Redemption of all and every of the sons and daughters of Adam, for we consider rationally the import of this Clause, we cannot judge of the atonement made 〈◊〉 Christ to be for any fewer than those that lay under the dismal consequences of Ada●● Transgression, for the words show, that the Lord Christ, though clothed with a bo●● of flesh, wherein he was capable of dying as well as other men, yet did not suffer dea●● simply, through the malice of his Enemies, but upon an account far superior unto tho●● for the Apostle attributes his death to the grace of God, that be through the grace of God, th● is, through the love and gracious affections of God, not towards some, or a sew, no n● yet towards all men collectively taken, but towards all men distributively taken, that 〈◊〉 towards every particular & individnal person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost, for eve●an, that is, to procure eternal redemption and salvation for every man, without the ex●usion of any: consider 2 Cor. 5.19.1 John 2.2. 2 Pet 3.9. 2 Pet 2.1. and many o●●er places at your leisure.  
I now come to show what rational Arguments may be used, in order to a clear discovery of the Truth of the Point in hand, and of those in their order.  
1. Because God hath not determined the destruction of any man, but desires the sal●●tion of all, and every man; for certain it is, that man, or those men, cannot be properly said to be lost in the sense of our Lord Christ, if so be God had determined their ●ernal state of misery ab aterno; but that I may be plain in the prosecution of this Argument, I will lay it thus; If God hath determined the destruction of no man, but would ●●ve all men to be saved, than he sent his Son to save all men, but God hath determined ●e destruction of no man, but would have all men to be saved, therefore he sent his ●on to save all men.  
As to the first Proposition of this Argument, it is apparent that all God's actions are ●●table to his desires and designs, especially when spoken of in reference to the Redemption of man; and if so be we can but persuade you to be convinced of this great truth, ●●at God desires the salvation of all men, and determines the destruction of no man, than 〈◊〉 will follow that God, in point of wisdom and honour, would appoint a way for the redemption and salvation of all men; even when his Son came into the World, as the ●ost proper means of man's recovery, God then in him would appear actually to show ●ercy unto those whose salvation he did thus design.  
As to the second proposition that God determines, the destruction of no man, but, ●ould have all men to be saved, will be made appear by many infallible demonstrations, ●d those I will offer to you in their place as follows.  
1. It is inconsistent with the holiness of God to determine any man's destruction, with●●t respect to sin; for it is apparent, that if God hath absolutely determined the destruction 〈◊〉 some men, then in it follows, that he determined them to such a state of sin, in order 〈◊〉 their sufferings; now this is altogether inconsistent with the holiness that God requires ●●m us, and much more, with that which is most pure in himself; you know, that for ●●an to be an accessary to sin, stands as guilty in the sight of God, as if he were a Principal, and much more if he should necessitate a man to any irregularity; now if this be 〈◊〉 to be charged upon a Rational man, let us not charge it upon a Righteous, and holy ●d, who cannot behold iniquity without Judging, and therefore is far from determining 〈◊〉 man to sin which necessarily follows, if he absolutely from all eternity hath determine him to punishment.  
●. It is inconsistent with God's mercy, and also with those expressions of mercy to man●d, to determine any man's ruin, nay it is a part of his title, Gracious and Merciful, Exod. ● 6, and in the New Testament he hath declared himself to be a God, and father of Love, 〈◊〉 God of all Consolation, Job. 4.16. 2 Cor. 1.3. A Saviour of all Men. 1 Tim. 4, 10. ●n he punisheth it is not willingly, Lam. 3 33. He is slow to anger, but abundant in Goodness, flower Mercies every day, but inflicts Judgements now and then, Now this absolute defining of Man to eternal punishment, is inconsistent with the frequent representations ●he makes to us of himself in his Word, and to the Experience we have of his kindness ●ards us; and can we believe that mercy pleaseth him, when he tak●eth pleasure in such airies as are not consistent with the nature of true mercy, and by this we shall tender Most High a Destroyer, and not a Saviour of Mankind.  
3. it is inconsistent with God's justice, absolutely to determine the destruction of a Man, The Lord is Righteous in all his ways, Psal. 145. The judgements of the Lord (fa● Solomon) are weight and measure. That is, exact without exception; He is so just, that 〈◊〉 appeals to man, and calls him to judge of his proceed: Isa, 5.3. Judge I pray you 〈…〉 ween me and my Vineyard; Now to determine the dest●●ction of any man without the consideration of some personal sin or sins of his own, is so far from such appeals to hum●●● understandings, that it is not to be changed upon God, who acts with men according 〈◊〉 the Law he hath made with them; for it is apparent he must lay a necessity of sinning 〈◊〉 them by reason of such a Decree.  
4. It is inconsistent with God's truth, you know that God is a God of truth, Deut. 32. 〈◊〉 Truth itself, Job 14.6. If God commands obedience, and yet makes man uncapable 〈◊〉 obeying, how is this consistent with the truth of his Commands, and certainly such an a●● solute determination to destruction doth render man wholly uncapable of fulfilling t●● will of God; and if God offers grace to mankind, and designs that men shall not rece●●● it, how is this consistent with the reality of his offer? now to offer grace to all men, yet 〈◊〉 means of an inevitable Decree of most men's perishing, he doth by this tender men und this Decree uncapable of this grace, and in that mocl●eth men, and will appear rather 〈◊〉 be a God that delights in falsehood, than in truth? Piscator telleth us roundly, Et si 〈◊〉 probos mandat Deus ut Evangelie credant, non ●ult tamen ut credant. This is a direful 〈◊〉 pression▪ and again, in another place, the same Author saith, Gratia non offertur a ●eo 〈◊〉 gulis (licet vecatis) animo comunicandi eam, sed soli● electis; many such hard expressions h●● this author, by which I apprehend the most High and true God to be by him charged w●● such falsehoods, as are not to be endured betwixt man and man, and therefore see● that neither the Holiness Merey, Justice, nor truth of God will admit of this strange 〈◊〉 position, that God should from all eternity decree the destruction of a great part of mankind then if will follow that the attributes of God must be highly justified by our doctrine 〈◊〉 being compatible with it; and if this be given for granted, than we have cleared this seco●● proposition, that God hath not determined the destruction of any man, but would ha●● all men to be saved; and this being proved, I conclude this Argument thus, that 〈◊〉 premises being sure and certain, the Conclusion that must be deduced from all, is, that J●●● Christ came to save all Men.  
2. Because God hath obliged all men to believe that Jesus Christ came to save 〈◊〉 men, therefore this shall be my second Argument. If that all men are bound to 〈◊〉 lief in Jesus Christ for salvation, than Jesus Christ came to save all men; but all men 〈◊〉 bound to believe in Jesus Christ for salvation, therefore Jesus Christ came to save all mea●● first Proposition certainly cannot be denied, for God did never oblige any man to 〈◊〉 lief a lie, and God himself hath laid an injunction upon man to the contrary; and bef●●● all this, that God is so far from enjoining any man to the believing lies, that he h●● punished his own People for putting their trust in Lies, and hath laid it upon others, 〈◊〉 Remark of his great anger against them, that they were given up to believe a Lie, to 〈◊〉 end that they might be damned, for not receiving the Truth in the love thereof. Now the●cond proposition is apparent, that all men are bound to believe in Jesus Christ for sa●●tion, if we consider, 1. That God hath commanded all men to believe. 2. He hath pro●sed life and salvation to those that believe. 3. He threatneth damnation to those that be●● nor. 4. He useth all such Arguments of Encouragement as may induce men to belie●● Jesus Christ for salvation.  
I. God hath commanded all men to believe in Jesus Christ, see Acts 17.30. And 〈…〉 of this ignorance God winked at; but now he commandeth all men every where, ●o rep●●● and consequently to believe, for without Faith there can be no true repentance.  
II. God hath promised life & salvation to those that believe; for he hath not only made 〈◊〉 his command, but hath promised the greatest Good a creature is Capable of receiving, Mar. 16.16. He that believes, and is Baptised, shall be saved; and Job. 3.16 God so loved the World, that whosoever believeth on him, should not perish, but have everlasting life.  
III. He threatneth damnation to those that believe not; for as he commandeth and promiseth rewards to those that obey his command in this particular, so he threatneth punishment to those that believe not, Mar. 16.16. He that believeth not shall be damned. And out Blessed Saviour himself saith, He that believeth not in the Son of God, the Wrath of God abideth on him, and he shall not see life.  
iv God useth all such arguments of Encouragement as may induce men to believe in Jesus Christ for salvation; sometimes he presents them with his great love to them, Joh. ●. 16. Tit. 3.4. sometimes with the greatness of his mercy and tenderness of his compassion, Exod. 34.6. Luke. 1.72. sometimes with the delight and pleasure that he takes in showing mercy, Micah. 7.18. Ezek. 33.11. sometimes with his faithfulness, Heb. 10.13. 1. Cor. 10. ●2. sometimes with the Oath that he hath made in order to show men what great security they have of his Promises, Heb. 6.17.18. Luke 1.72, 73. sometimes with his desire of their salvation, 1. Tim. 2.4. sometimes with his great grief when men appear obstinate, Jer. 44.4. sometimes with the great provision that he hath made for man's salvation, Mat● 22.4. Heb. 9.14. And lastly, with the consideration, of the glory that will accure to himself, and to his Grace by their believing, Eph. 1.6.12. I confess Piscator hath an harsh expression. Non vult Deus reprobos credere, licet linguâ profiteatur se velle; but is not this to God to deal with men in matters of salvation, as the Poets fain the gods to have dealt with ●oor Tantalus, set pleasant food to eat, and water to drink, and yet he is capable of nei●her; so God dealeth with man, if the doctrine of Piscator be under any circumstance whatever to be believed; but seeing God hath been pleased to declare his intention in this particular, of his willing all men to believe in his Son for salvation, he hath sent his Son 〈◊〉 save all; for do but show me the man for whom Christ never died, and I will show you ●●e man that is not bound to believe on him; I hasten now to draw some inferences from ●●e Discourse in general, and so conclude.  
1. Seeing that God hath sent his Son to save all Men, than all men are in possibility of being saved; for certain it is, that as nature doth nothing in vain, so God ●oth nothing in vain, for he hath not sent his Son to put men into a worse state, than ●●ey were in by the Fall of Adam, but certainly in a far better.  
2. This overthrows the Doctrine of the Church of Rome, who establisheth another ●eans of Salvation; and Christ being made a propitiatory Sacrifice for the Quick and ●●e Dead, which is a means of our life and happiness, and of our atonement with Almighty God, with what face can that abominable Strumpet introduce another propitiatory Sacrifice to come in competition with that Sacrifice that was offered up once for all? ●●en the Sacrifice of the Mass, which She impudently asserts to be a Propitiatory Sacri●●●e for the Quick and Dead.  
3 Seeing that Jesus Christ came with an intent to save all men, then how ought the ●●nisters of this Salvation purchased by the Blood of Christ, endeavour by their con●●●●t care over their respective Charges, to make known and reveal the grace of God 〈◊〉 man▪ in order to reconcile man to God? consider the example of St. 〈◊〉 ●. 10, 11, 12. who did therefore labour in the Ministry of the Gospel, & 〈…〉 〈◊〉 reproach because He did trust in the living God, who is the Saviour, of 〈…〉 especially of such as believe; and to this purpose he exhorteth Timothy, 2. Ep●● 〈…〉 ●. 26. meel●ly to instruct those that are contrary m●nded, that he might b●● 〈…〉 out of the snare of the Devil, and thereby they may render themselves, Innoce●●● Blood of all men, Acts, 20.26, 27.  
4. Let us then love & obey this Jesus, who hath thus loved us, and gave himself 〈◊〉 us: See 1 John 4.19. We love him, because he first loved us. And this is St. Peter's o●● Argument, to persuade the Christians to whom he wrote, to pass the time of their 〈◊〉 journing here in fear, because they were not redeemed with things corruptible, as 〈◊〉 silver, or gold, from their vain conversation received by tradition from their fathers, but with 〈◊〉 precious blood of Christ, 1 Pet. 1.17, 18.19. See that expression of St Paul, 1 Cor. 〈◊〉 20. Seeing, saith he, you are bought with a price, therefore glorify God in your spirit, a 〈◊〉 in your bodies, which are Gods.  
5. Let us love one another; for seeing it is apparent that Christ came to save us, 〈◊〉 did manifest the love of the most high God by coming into the World, and dying 〈◊〉 our sin; let this oblige us to a mutual love one to another, considering that the 〈◊〉postle doth draw this duty from the manifestation of God's love to us; herein is lo●● not that we loved God, but he loved us, and sent his Son to be a propitiation for 〈◊〉 sins: Beloved, saith the Apostle, If God so loved us let us love, one another: the●● fore let each name of division and contention cease, and God will assist us here with 〈◊〉 grace, and hereafter exalt us to the Kingdom of his glory, where we shall enjoy 〈◊〉 presence of God, in whose presence is fullness of joy, and at whose right hand 〈◊〉 pleasure for evermore.  
Which God grant for his Son Jesus Christ his sake. Amen.  
FINIS.