THE universality OF GOD'S FREEGRACE IN CHRIST TO MANKIND.  
PROCLAIMED and DISPLAYED From 1 Tim. 2.6. and Hebr. 2.9. according to their genuine sense.  
THAT ALICE MIGHT BE COMFORTED, Encouraged; every one confirmed and assured of the Propitiation and Death of Christ for the whole Race of Mankind, and so for himself in particular.  
Through urgent importunity, Written by Thomas Moor.  Joh. 3.14, 15, 16. 
And as Moses lifted up the Serpent in the Wilderness: Even so must the Son of Man be lifted up: that whosoever believeth in him, should not perish, but have Everlasting life.  Heb. 2.9. 
But we see JESUS, who was made a little lower than the Angels, for the suffering of Death, crowned with glory and honour, that he by the grace of God should taste Death for Every Man.  
LONDON, Printed in the Year of the Patience and Forbearance of our Lord. 1646.   

TO THE CHRISTIAN READER.  
Christian Reader,  
IF we believe the great love of GOD to Mankind (fallen into sin and enmity against him,) manifested in the gift of his Son, to be the Saviour of the World; who by the grace of God tasted death for Every man, And became the Propitiation for the sins of the whole world, and the fruits hereof so great for all men, that they extend as large as the heaven and the earth, bearing forth their Testimony with more brightness than the Sun, and working on every man's sense, to lead to Repentance. Psal. 19.1, 7. Rom. 10.18. Acts 14.17. Rom. 2.4. and so precious in those to whom through the Gospel it spiritually appeareth, That it converteth, and bringeth in to Christ, and also teacheth to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present life, etc. Tit. 3.4.5. and 2.11, 12, 13. Then I hope thou wilt not count it strange, if some be hearty grieved, when in a Church, where this great Love is testified; And set forth in the authorized Doctrine thereof, (many professing themselves zealous) to see them.  
1. So denying and blaspheming this great love of God to mankind in Scripture affirmed. Joh. 3.16, 17. 1 Joh. 4.14. as if God ever, and from all eternity hated the greatest number of men, so as they neither are beholden to him for any good will, or love, nor have any door of Repentance or means of life opened, and afforded by him in truth for them.  
2. So contradicting, and blaspheming the plain say of the Gospel of Christ, as that he gave himself a Ransom for All Men, 1 Tim. 2.6. and by the grace of God, tasted death for Every Man. Heb. 2.9. as to affirm plainly and directly contrary; as, That Jesus Christ did not die, or sh●d his blood for every man.  
3. Calling the Expression in the Doctrine of the Church of England, (that saith, Jesus Christ, God the Son, hath Redeemed me, and all mankind,) a flat lie, affirming the truth to be, he hath redeemed none but the Elect.  
4. Running into so many long ago condemned, evil and Papistical ways and arguings, to maintain their Contradictions of Truth. Yea, I suppose, it would be grievous to thee also, to perceive the same. Neither I am persuaded, wilt thou count it strange, that this Love of God believed should constrain the Believer in love to bear forth the testimony thereof, and also maintain it against opposition: yea, and when to the godly and sober-minded, the same is plainly testified, and the testimony subscribed, and yet by others in heat and rashness traduced. Then on the importune request of many, to permit it to more open view, that it may be rightly known, and so tried, and either approved, or the errors found therein, discovered and confuted, which done in love, and by fair dealing with the Scripture, will be lovingly accepted, though the fury of such as have no way, but by incensing Authority with false suggestions, and evil Reports, (however garnished) to overcome those they oppose, cannot be justified as Christian; Wherefore Christian and Judicious Reader, if thou conceivest me to err; I hope thy love will lead thee in a Christian way, to show it me by the Scripture, which I will thankfully embrace; and if thou wilt endeavour the same; I then entreat but these four things of thee, which I know the grace of Christ believed and heeded, will teach thee not to deny me; And they are these.  
First, that thou answer to the business about the matter affirmed: as namely, about the Redemption, Reconciliation and Propitiation wrought by Christ in his own body for men, distinct from that he by his Spirit, in application thereof worketh in men, and so according to the distinction the Scripture maketh, and mentioned in the five first Chapters of this ensuing Treatise.  
Secondly that thou add not to that I have affirmed of the Death of Christ for All Men, such things as I neither affirm, nor by any necessary or reasonable consequence can be said to be included in, or to arise from my Affirmation, as some have done, As that Christ should die for all men alike; or that all men shall be Eternally saved; or that all or any man hath by Nature  to that which is spiritually good, or that all that believe Christ died for All Men, shall be saved, all which the Truth affirmed, and the Treatise every where condemneth.  
Thirdly, that in answering, thou be pleased to use spiritual weapons, and right Arguing from plain places of Scripture, compared with other like places, and so forbea● those carnal and Popish ways, and manner of Reasonnings, faulted by so many Worthies in this Church.  
As 1. Pretending insufficiency in the Scripture, to be the determiner of all matters of Faith, but that how plainly soever the Scripture affirms, yet the matter is but sub judice, without some other determination.  
2. Pretending darkness in the Scripture, yea in Fundamentals, and that of themselves, however compared with other-like places, they are full of obscurity.  
3. Use of carnal Reasons, to frame absurdities to follow, if the truth, the plain say of Scripture import, be received and professed.  
4. Imposing strange senses, on plain say of Scripture without proof.  
5. Devising ways to maintain such senses, that they might appear as if they were proved by Scripture: as to instance the most common of these ways.  
1. To restrain a general sense, to be meant only of a particular, as the Papists have done in some places to maintain the supremacy of the Pope: and the Socinians, or new Arrians have restrained those general words of all things, and the world, made by Christ, to be meant only of a new Creation, And all things, to be only all the Elect; And the world, to mean the Church, or a World of Believers; thereby to deny the being of Christ, before he took flesh, and so his being God also.  
2. To avoid places speaking of the same business, to invent reasons against the true sense, and frame another sense out of Places treating of another business, as some have done to deny the Resurrection, and others to deny their Brethren the reading of the Scriptures, and use of spiritual gifts.  
3. To compare words spoken by and of God, and acts done by him, with words spoken by, and of men, and acts done by them, as of like large extent and signification, as some have done to dishonour God, and to flatter and Idolise men.  
4. To addde too, diminish from, or alter and mingle the sense and sentences of Scripture, as some for their own ends do, and the Devil did.  
5. To set one place of Scripture against, and in contrariety with another, to make voide the appearing sense in one, that they might choose that which best liketh them, as hath been usual with many Adversaries to the Truth.  
6. To turn plain places, and Narrations of Scripture into Allegories, it is usual with such as use to deny the truth of the literal Sense of the Scripture, and of the Resurrection, and of serving God with our bodies.  
7. To confound together in one, without distinction, such things, and in such respects, as the Scripture maketh clearly distinct, as to instance some of them; The end of Christ's Death, and the Application of his Death. And the salvation wrought on earth by Christ in his own body with God for men; and the salvation in the application thereof he worketh from heaven by his Spirit inmen to God; And God his love of Compassion, and his love of delight. And Election to Sonship, and Predestination to the Adoption of Sons, And Secret Election in God, and Actual Election of and by God; And the manner of the Declaration of the Gospel, and the manner of outward Worship.— The portion of Spirit sent forth before. Christ came in the flesh, and since his coming and Ascension; And spiritual gifts, graces, Administrations, Operations, and outward Callings and Offices in the Church, etc. All which the Scriptu e maketh distinct, but they are usually confounded by the inconsiderate, and such as deny and darken things appertaining to the Foundation.  
8. To make sayings in first and second Person, and restrictive Applications and Propositions for example of like large extent, with say in the Third Person generally; and propositions for the ground of Faith; and usual course of the unlearned and inconsid rate.  
9 To allege the change of times to justify a contrary Sense, or Doctrine, or way, to that plainly appearing in the Scriptures; as an order of Friars did for their (by them called) Eternal Gospel for these times; In which they said, That delivered by Christ and his Apostles, must give place, as the Old rights and Ceremonies did at Christ his Ascension. And other Papists do for blotting out the second Commandment, and having Images in the worshipping of God, because they say, No such fear of Idolatry and Superstition in these times, as when that command was given; And so do the Rhemists for their Translation, use such Allegations.  
10. To invent lies and slanders to make infamous such as will not be of the same opinion with themselves; In which the Antichristian brood abounds; And so have too many done in thi● very business also, inventing and conceiting to themselves, and giving it out to others, That whosever believeth, and confesseth that Christ is the Saviour of the World, that he gave himself a Ransom for All men; and by the grace of God, tasted death for Every Man; and allegeth for the same, Joh. 4.42. 1 Tim. 2.6. and Heb. 2.9. They are false witnesses against Christ and his Apostles; And they are Papists, or at the best Arminians, and Time-servers, and of lose lives; And do, and must of necessity hold, that Christ died alike for all men: that all by nature have free will to spiritual good: That there is no Election: That there is no grace here attaineable, but what a man may fall from: That whosoever believeth, that Christ died for all men, shall undoubtedly be saved, and such like loathsome opinions, as the Doctrine such slanderers oppose, condemns, and the slandered abhors. In use of which corrupt ways and dealing with the Scripture, and with Believers, and that all under colour of Allegation, and right Interpretation of Scriptures, how God is dishonoured, and the Scripture made of no force, I hope thyself discerneth: But when this is done, so to shut the door of Repentance and Faith against All Men, as withal, to teach them to abuse Scriptures, to deny God's Creation of all men, and to deny that All men have sinned, and shall die, and rise again, and come to Judgement, or that it is their duty to speak the truth, and render their deuce to every man: and withal opens a way for ushering all manner Heresies, and Popish Superstitions, as in the ensuing Discourse will in some measure appear, this is still worse, for which cause I have to my utmost shunned all these ways, and observed carefully all I have requested of thee. And this being granted, thy answer will be very acceptable, and received so fare as truth appeareth in it to me, and all others that desire not to close our eyes, or harden our heart against any truth testified by Scripture fairly dealt withal.  
Lastly, I desire thou take not this I have said as a challenge of thee, or any to answer what is written in this Treatise, but only as a Testimony of my willingness, to 〈…〉 I have written, to be by Scripture thighed, and if error be the 〈…〉 to be discovered, that I may see and confess it; that so nothing may be done through strife and contention, ●●riving not for Victory but truth; nor desiring any Victory, but from being also encouraged hereto likewise, by this persuasion, That in some sort duty doth engage me: for by Authority I was lead to make Protestation to maintain so fare as lawfully I may, the true Protestant Religion, as it is expressed in the Doctrine of the Church of England, against all Popery and Popish Innovations: To which both the Tenet of Christ not dying for every Man; and the abuse of Scripture, and manner of arguing, by which some would prove that contradictory Tenet, doth set wide open the door, which is shut by the Doctrine of the Church of England, which saith expressly. Article 6. Holy Scripture containeth all things necessary for salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of the Faith, or be thought requisite necessary to Salvation.  
Article. 20. It is not lawful for the Church, to ordain, any thing that is contrary to God's Word. Neither may it so expound one place of Scripture, that it be repugnant to another, wherefore although the Church be a witness and a keeper of holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.  
Article. 2. One Christ, very God, and very man, who Suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a Sacrifice, not only for original guilt, but also for all Actual sins of men.  
Article 15. Christ in the truth of our Nature, etc. he came to be the Lamb without spot, who by the Sacrifice of himself, once made, should take away the sins of the World; And sin was not in him; But all we, the rest, etc. offend in many things. Article. 31. The offering of Christ, once made, Is that perfect Redemption, Propitiation, and Satisfaction for all the sins of the whole World both Original and Actual; And this expressly testified against a gross Popish Innovation.  
Which Doctrine, had I not believed, I would not so have Protested to main aine, And for the maintenance hereof I have gone in as orderly a way to avoid all the aforementioned abuses of Scripture, and to make the Scripture sole Judge, and testify the truth in the words thereof, as I could. An I so have divided the 〈…〉 in 24. Chapters. The first five of Premi●ees, for better understanding the business, and the rest to proveit: And so  

Chap. I. Of the distinction between the Salvation Christ ●ffected in his own b●dy, with God for men; And that he effects by his Spirit, in men to God. from pag. 1. to pag. 15.  
Chap. II. Of the divers distinct ends, of the Death of Christ set forth. pag. 16. to p. 20.  
Chap. III. Of the divers manner of mentioning those ends in Scripture. pag. 21. to 25.  
Chap. IU. Of the divers ways of propounding the death of Christ in Scripture. pag. 26, 27.  
Chap. V Of the difference of the extent and force of the same words in Scripture. pag. 26. to 30.  
Chap. VI An Assay for right stating the Question. pag. 32. to 36.  
Chap. VII. The Question opened and answered by Scripture. p. 37, 38.  
VIII. The proof from the Consideration of Christ, as the Public Person. pag. 40. to 48.  
Chap. IX. The proof from the joint-mentioning of Creation and Redemption by Christ. pag. 49. 52.  
Chap. X. The proof from the distinction and change of Person in the Scripture. pag. 53, 54.  
Chap. 11. The proof from the force of words, scope, and circumstances. 1 Tim. 2.4.6. pag. 55. to 62.  
Chap. 12. The proof from the like in Heb. 2.9. pag. 63. to 65.  
Chap. 13. The proof from like places of Scripture, speaking of like things. pag. 66. to 70.  
Chap. XIV. The answering of the 1. Objection, and 4. Reasons to it. pag. 71. to 88  
Chap. XV. The answering of a 2. Objection. pag. 89. to 94.  
Chap. XVI. The answering a 3. Objection. pag. 95. to 103.  
Chap. XVII. The answering a 4. Objection. pag. 104. to 112.  
Chap. XVIII. The answering of a 5. Objection. pag 113. to 124.  
Chap. XIX. The answering a 6. Objection. pag. 124 to 128.  
Chap. XX. The Proposition again proved by 6. Arguments, and 18. Proofs. pag. 129. to 137.  
Chap. XXI. An Addition of Proofs more peculiarly for the effectuallinsse of the Ransom, with the remoovall of a double stamble to some. page 138. to 143.  
Chap. XXII. A removeall of a Doubt, seeming to be raised from three places of Scripture. pag. 144. to 153.  
Chap. XXIII. Some discovery of the profitableness of this Doctrine, to be believed, and holden forth. pag. 153. to 154.  
Chap. XXIV. That Profit further discovered, and pressed in 10. Uses. pag. 155. 

1. Use. To the Profane. from pag. 155. to 158.  
2. Use. To the Civil only. from pag. 159. to 161.  
3. Use. To the Superstitious. from pag. 162. to 164.  
4. Use. To the Pharisaically Righteous and zealous. pag. 165. to 169.  
5. Use. To the embondaged. pag. 170.  
6. Use. To the weak Believers, groaning after, and wanting Consolation. pag. 171. to 172.  
7. Use. To hasty, feigned, and boasting Believers. pag. 173. to 175.  
8. Use. To the truly converted, wanting light in the large extent of the Ransom given by Christ to God for All Men. pag. 176. to 178.  
9 Use. To establish Believers. pag. 179.  
10. Use. To all whosoever. pag. 180.    
The POSTSCRIPT. pag. 186. to 194.   
I pray thee, read without prejudice, Try all things by Scripture; refuse not any thing the Scripture warrants; And show me in love by the Scripture, any error, wherein I have gone aside from the truth it recordeth, and prove thy say Affirmatively, and by fair and just dealing with the Scripture, and I will yield to thee, and thank thee, or else acknowledge the Truth so plainly testified in the Scripture, as in the main of my drift, I am sure thou canst not deny; If agreeing in the same Truth, thou see how to mend any expression, I shall thank thee; only let us always agree in this, That the plain Affirmations of the Scripture, are true; and neither to be tried, nor doubted by us, but believed; but all our say may be tried, yea, and doubted, until they wholly agree thereto; And thus with desire of the Spirit of truth, to lead us into all Truth, I commit this Testification of th'. Truth of the 1 Tim. 2.6. and Hebr. 2.9. to thy perusal, desiring a blessing on the same; and so Rest;  
Thy Well-willer. T. M.   

THE universality OF GOD'S FREEGRACE IN CHRIST to MANKIND.  1 Tim. 2.6. 
Who gave himself a Ransom for all.  Heb. 2.9. 
That he by the Grace of GOD should taste death for every man.  
The sense (as the words import) appears to be.  

Proposition.  THat JESUS CHRIST, by the Grace, goodwill, and favour of God, did taste death for every man, and so also gave himself a ransom to God for all Men, and so is become the Propitiation for the sins of the World, and the SAVIOUR of the WORLD.  
FOR the better and more plain proceeding in the proof of this sense, That it may appear rightly stated, and rightly proved; there are five things to be headed and understood: as the distinction between,  
1. The redemption, reconciliation, and salvation he effecteth by Jesus Christ, in his own body with God for men.  
And the redemption, reconciliation, and salvation he effecteth by his Spirit in men to God; and which of these here meant.  
2. The divers distinct ends of the death and bloodshed of Jesus Christ, mentioned in the Scripture, and of which of them is here affirmed.  
3. The divers manner of mentioning these ends in Scripture, and in what manner it is mentioned here.  
4. The divers ways of propounding the death and suffering of Christ in the Scripture, and how it is propounded here.  
5. The difference of the extent and force of the same words in Scripture, when they are of men, and by men; or the opposition between men, and men or other creatures. And when they are by God, and of God, and the opposition between God and men; or with a mediator between, and how the extent and force of the words appear here.  

I. Of the distinction between the Redemption, reconciliation and salvation which Jesus Christ effected in his own body with God for men, And of that he effecteth by hi● Spirit in men to God, and of which here meant.  
1. THat there is a Redemption, Reconciliation and Salvation wrought by Jesus Christ, in his own body with God for men, is evident, In that he is called, the Christ, The Saviour of the World, Joh. 4.42. And the Propitiation for our sins, and not for ours only, but for the sins of the whole world. 1 Joh. 2.2. Whence it is said, God was in Christ, reconciling the World unto himself, not importing their trespasses unto them, 2 Cor. 5.19. and so this is called the Redemption that is in Christ Jesus. Rom. 3.24. Who his own self bore our sins in his own body on the tree. 1 Pet. 2.24. and so by the grace of God, tasted death for every man. Heb. 2.9. and gave himself a ransom for all men. 1 Tim. 2.6. and through the eternal Spirit, offered himself without spot to God, Heb. 9.14. being the Lamb of God which taketh away the sin of the world. Joh. 1.29. for effecting of which Redemption, Reconciliation and Salvation; Jesus Christ,  
1. Appeared, was Manifested, was sent, and came into the world to take away our sins. 1 Joh. 3.5. To put away sin by the sacrifice of himself. Heb. 9.26. The sin of the world. Joh. 2.29. to save sinners. 1 Tim. 1.15. Not to destroy men's lives, but to save them, Luk. 9.56. to be the Saviour of the World. 1 Joh. 4.14. To save the world. Joh. 12.47. and not to condemn the world, but that the world through him might be saved Joh. 3.17. And this business his first coming into the world was to. effect, for which he was furnished: for  
2. In this his appearing and manifestation, he was made flesh. Joh. 1.14. of the seed of David according to the flesh. Rom. 1.3. made of a woman. Gal. 4.4. and so was very man, The man Christ Jesus. 1 Tim. 2.5. and in the likeness of men. Phil. 2.7. having the nature of all mankind, even subject to the infirmities thereof; though altogether without sin, yet subject to feel afflictions, in sorrow, sadness, yea Agonies of soul, and pain in hunger, weariness, and death of body, such infirmities as had never befallen the Nature of man, but for sin: and so was in the likeness of sinful flesh. Rom. 8.3. and so fit to be in the stead of mankind. Heb. 10.5.  
3. Being thus in the Nature of mankind, he was set, and stood a public Person, in the Nature, and room of all mankind, while he was about this work, as the first Adam did, who was the figure (or Type) of him that was to come, and now hath come. Rom. 5.14.18, 19 1 Cor. 15.21, 22.45.46.  
4. Being such a public person in the room and Nature of all mankind, he also became for them, under the same Law and Obligation, in which they were, which charged them with sin, and bound them overto punishment: By virtue of which his coming under that Law, All the sin and punishment, The whole debt of mankind, by order of Justice, became his, whence it is said, he was made under the Law to redeem them that were under the Law, Gal. 4.4, 5. We know that what things soever the Law saith, it saith to them that are under the Law, that every mouth may be stopped, and all the world become guilty before God. Ro. 3.19. And he becoming under this Law for us, might be rightly challenged with, and arrested for our debt, whence he is said to have taken upon him the form of a servant. Phil. 2.7.  
5. Being thus in the nature, and stead of mankind, under the law for them; God was pleased, to challenge the whole debt of him, and to impute all the sins the Law could charge mankind withal unto him, and to arrest, and call him to account, and enter into judgement with him for all: Whence it is said, God was in Christ reconciling the world to himself, not imputing their trespasses to them. 2 Cor. 5.19. He laid on him the iniquity of us all, Esai. 53.6. and made him to be sin for us, 2 Cor. 5.21. which imputation he accepted, whence it is said; he himself bore our sins. 1 Pet. 2.24. So that himself calls them his, and said, Innunerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs on my head. Psal. 40.12.  
6. Having on him our sins, God laid on him the punishment and curse that was due to us for those sins, and he did suffer the same curse, and so died as the sinner, for our sins in the room of us all; He was wounded for our transgressions. Esai. 53.5. He was made a curse for us. Gal. 3.13. Christ died for our sins according to the Scriptures, 1 Cor. 15.4. he suffered for our sins, the just for the unjust. 1 Pet. 3.18. Christ died for the ungodly, Rom. 5, 6. he died for all, 2 Cor. 5.15. and so by the grace of God, tasted death for every man. Heb. 2.9. which is in account with God, and those that are taught it of him, as if all had died. 2 Cor. 5.14.  
7. Having thus suffered, and died for our sins, he, even the same that died, risen again the third day according to the Scriptures. 1 Cor. 15.4. and so risen justified, and acquit of all our sins imputed to him, and a Triumphant Victorer over curse and death, and all the enemies of our Salvation: Declared to be the Son of God, with power according to the Spirit of Holiness, by the resurrection from the dead. Rom. 1.4. was raised for our justification. Rom. 4.25. put to death in the flesh, but quickened by the Spirit. 1 Pet. 3.18. Justified in the Spirit. 1 Tim. 3.16. the Just One. 1 Joh. 2.1. having spoiled Principalities and Powers, and made a show of them openly, triumphing over them in himself. Col. 2.15. and so gave himself a ransom, and a propitiatory sacrifice to God his Father, for all men. 1 Tim. 2.6. 1 Joh. 2.2.  
8. All this his Oblation and Sacrifice of himself to God, did he sanctify and dignify, through the oneness of his will with the will of his Father, he having one and the same will, mind and purpose with his Father, in all this: Hebr. 10.5.10. And by virtue of his divine Nature, and Eternal Spirit, through which he offered up himself without spot to God. Heb. 9.14. He that hath offered himself, being God. Rom. 9.5. and man. 1 Tim. 2.5. yea, God man in one Person, Joh. 1.14. Matth. 1.23. So that by reason, of this personal union, of the divine and humane nature in one Person, the blood that was shed, and with which he is entered the heavens, to appear before God for us, is called Gods own blood: Act. 20.28. Which is more than if all and every man in the world had suffered all that was due to their sins, and is accepted of God at the hands of Christ, as if all had died. 2 Cor. 5.14. So as this redemption is in Christ perfect, the work accomplished and done, and the Father with him, and in him is well pleased. Matth. 3.17. he having now taken away sin, and abolished death. 1 Joh. 3.5. 2 Tim. 1.10. And is now at the right hand of God the Father, who hath released and given over all into his dispose, and made him Lord of all. 1 Pet. 3.18.22. Act. 10.24.36.  
And this is the salvation which Jesus Christ hath wrought in his own body with God for men; which all creatures in heaven and earth could not have done, but Jesus Christ hath done it, and so hath answered that part of God's will, who will have all men saved. 1 Tim. 2.4. in that he hath given himself a ransom for all; Yet if there be not a Salvation also wrought in men, they will yet perish in a second death, having no power in themselves to come to Christ.  
2. There is a Reconciliation, Redemption, and Salvation which Jesus Christ effecteth by his Spirit in men to God; of which is spoken, when in affirming the former wrought, men are thereupon entreated to suffer the Spirit in the news thereof, to effect this latter in them: We pray you in Christ's stead, be ye reconciled to God. 2 Cor. 5.20. and receive not this grace of God in vain. 2 Cor. 6.1. Whence the confession of the Saints is, Thou hast Redeemed us unto God by thy blood, out of every, etc. Revel. 5.9. The former was by Blood-sheading, This by blood-sprinking, or washing, Revel. 5.9. and 1.5. with Heb. 9.19.24. and 12.24. Whence these are said, To be Elect according to the foreknowledge of God the Father, through Sanctification of the spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Pet. 1.2. and so it is said, It is the Spirit that quickeneth. Joh. 6.63. The Spirit giveth life, and writeth the Epistle of Christ in the heart, and conformeth to Christ 2 Cor. 323.6.17, 18. The law of the Spirit of Lafe in Christ Jesus, hath made me free from the law of sin, and of death. Rom. 8.2. and so such are said to be washed, and sanctified, and justified in the Name of the Lord Jesus, and by the Spirit of our God. 1 Cor. 6.11. delivered from the power of darkness, and translated into the Kingdom of his dear Son. Col. 1.13. called out of darkness, into his marvellous light. 1 Pet. 2.9. Who have eternal life, and shall be perfected therein: 1 Joh. 5.12, 13. and 3.2. and this is said to be in them. Col. 1.29. Ephe. 1.19. Phil. 2.1.12, 13.  
For effecting of which Redemption, Reconciliation, and Salvation, Jesus Christ is exalted at God's right hand. Act. 2.33. him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. Acts 5.31. And there this is also put in as the ground of our hope for this Salvation, that He is set at the right hand of the throne of the Majesty in the heavens. Hebr. 8.1. And there he is fully furnished, for the making known, and tendering the Salvation wrought in his own body, and the virtue thereof in this Salvation, by his Spirit, applying the fruits of that to men, and to effect eternal salvation in them that obey his call in believing. Isai. 45.22. Hebr. 5.9.  
1. In that he hath received all Authority, who is gone into heaven, and is on the right hand of God, Angels and Authorities and Powers, being made subject unto him. 1 Pet. 3.22. so as all shall bow to him, and he is the head of the Church, and Lord of all. Phil. 2.9, 10. Ephes. 1.20, 23. Acts. 2.33, 36. having life in himself, and quickening whom he will, men as the Father. Joh. 5.21, 26.  
2. In that he hath there received, and is filled with the holy Ghost immeasurably in the humane nature glorified, and that to send forth to men, both to the rebellious, that the Lord might dwell among them. Psal. 68.18. and all men come to the Knowledge of the truth in due season. 1. Tim. 2.4.6. And moreover, to such as in the day of grace, so receive the knowledge of the truth, That they are brought to believe on him, To put his words in them, and teach them all things: joh. 14.26. To endue them with spiritual and useful gifts. Acts 2.33. Ephes. 4.7.13. and to lead them into all Truth. Joh. 16.13. and conform them to himself: 2 Cor. 3.18.  
3. In that he is there advanced in his peculiar Office, The great High Priest over the House of God, The Prophet and King of his Church, and peculiar People. Hebr. 3.3.6. and 5. and 7. Acts 3.22, 26.  
4. In that he is there exercising in all Love and faithfulness in in the business for which he ascended thither and appeareth before God. Heb. 9.24.  
In some sort Interceding, or putting in for Transgressors, even the sons of men, yet in, and of the world; And that Spirit may so fill, unite, and bless those that believe on him, and so go forth in their Confession and Conversation, and in the Ministration of his Gospel by his servants, That those among whom they dwell and converse, might be convinced, and brought to believe the report of the Gospel. Isa. 53.12. (as once Luke. 23.24.) even as himself left the pattern hereof with us: praying to his Father, so to bless his peculiar ones, That the world may believe that thou hast sent me: and that the world may know that thou hast sent me, and host loved them (believers) as thou hast loved me. Joh. 17.21.23. That so the men of the world might be convinced, and the convinced alured, to come to Christ, and to God in him, Matth. 5.14, 15, 16. yea, so as that he doth also in some measure enlighten every man that cometh into the world. Joh. 1.9.  
But in more special manner doth he enterceede, being the Advocate for his chosen ones, that by the heavenly Call are brought in to him, and do through his grace, submit to him, and believe on him. Hebr. 3.1, 6. 1 Joh. 2.1. And presenteth them in himself, to his Father and himself, holy and spotless. Col. 1.22. Ephe. 5.27. according to what he hath done, and is for them, that they may be accounted, not according to what they have done and are in themselves, but according to what he hath done, and is for them, and is to them, and in them, and what they are in and through him. Psal. 103.10, 11, 12. 2 Cor. 1.30. Phil. 3.3, 8, 9  
And thus through his Eternal Spirit, and by virtue of his blood once shed, And in his own body, that once died, and is now glorified for them, wherein also dwells the fullness of the Godhead bodily, in whom they also are complete, doth he appear, presenting them, and advoceating for them, at the right hand of God in heaven. Hebr. 9.12.13.24. and 4.14. and 6.20. and 10.21. Revel. 1.18. Col. 2.3.9, 10. And so doth he.  
I. Take away from before his Father, and himself, and procure to them remission of all their sins, against, and since grace received, and procures sanctifying, and timely removal of the corrections in faithfulness imposed on them; and healing of their remaining infirmities, and causeth them to appear beloved in the love wherewith the Father loveth him. Hebr. 8. tot. Jere. 31.34. Mic. 7.18. Isaiah. 44.22. and 54.7, 9 1 Joh. 1.7, 9 and 2.1, 2. Jo. 17.23.  
II. Present before his Father and himself his Covenant of precious Promises, the Father hath made with him, his own fore putforth, and granted Petitions for them, and his present good will, and gracious thoughts to them, and so procures the grant of dispensation, so fare as is meet for them. Psal. 89.18, 19.34. with Hebr. 8.1, 6. and John 17.6.20, etc. And this not by a submissive entreaty, as we supplicate one for another, or yet in such manner, as himself did intercede on earth, by supplications with cries and sufferings. But with Power and Authority, his Father having fore-accepted his sacrifice, and given all power and authority to him: He and his Father being one in will, and in love to them, so that it is. Father I will, that they also whom thou hast given me, be, etc. Joh. 17.24. Hebr. 7.28. and 8.1.  
III. By his Spirit enter into their hearts, moving them, with sorrow for, to acknowledge, confess, and turn from the offences he is taking away for them. Acts 5.31. 1 joh. 1.7, 9 And to long and pray for the good things he is presenting before his Father for them. Rom. 8.26. Zach. 12.10. That so they may pray in the holy Ghost. joh. 14.16. and 16.26. Judas 20.  
iv Returning more abundance of the same holy Spirit upon them, To answer their prayers. Psal. 85.8. To dwell in them, To teach, consolate, sanctify, support, and lead them in Union and fellowship with him, through all sufferings and services of love. joh. 14.16, 17, 18.26. & 15.26, 27. & 16.13, 14, 15. Rom. 8.2.14. and so to subdue their lusts in them. Mic. 7.19. To tread down Satan under their feet in due time. Rom. 16.20. To answer their Adversaries for them. Matth. 10.19, 20. To increase and perfect them in conformity to himself. 2 Cor. 3.18. 1 joh. 3.2. and to preserve them to the inheritance reserved in heaven for them. 1 Pet. 1.4.5.  
And this is the salvation he worketh in his people, which they are to suffer to have its perfect work in them, and by his grace show it forth. Rom. 12.1, 2, 3. Phil. 2.1, 2.  
In which discourse of the Salvation which Christ worketh from heaven, by virtue of that Salvation which he wrought in himself on earth, appeareth a twofold Salvation, which he from heaven now worketh. Viz. O●● Common; The other Special and eternal, of each it is fit distinctly a little to 〈◊〉.  
First, there is a common Salvation, which by virtue of his death and Resurrection and Sacrifice, and the accept ●blenesse, and effectualness thereof, with the Father, he hath obtained, and worketh for all men: So as (Scripture Affirming it.)  
1. By him, The earth, and all the inhabitants thereof, (which by sin) are dissolved (he doth bear up the pillars of it. Psal. 75.3, 4. Hebr. 1.3. and all the frame of the Creatures, the Air to breathe in, The Sun to shine, the rain to fall, and the residue of the Creatures for man's use preserved. Psal. 145.8, 9 Matth. 5.45. Col. 1.18. And this expressly called, and said to be a witness of his goodness. Acts 14.17. and 17.24, 31.  
2. By him also is procured the Patience and long-suffering of God, yea, and much bounty in many mercies also to men. 2 Pet. 3.9. Revel. 2.21. Psal. 17.14. and 136.25. And this expressly said to be, to lead them to repentance. Rom. 2.4.  
3. By him also is procured some means, with some light therein, and according thereto, to ●●de men to Repentance, that they might come to the knowledge of him, Though to some more darkly, and to some more clearly and sully. Rom. 1.19. etc. Acts 17.24, 30. Matth. 28.19. Psalm. 19 Rom. 10.  
4. By him also 〈◊〉 sent forth at one time or other, some secret supernatural light and 〈◊〉 of his Spirit, in and according to the means vouchsafed, tending to, and striving with them, to reprove them of sin, moving to repentance, and seeking after God, with s●●e motions tending to confession of sin, to Prayer, Equity, Mercy, Moderation in use of outward things: use of means to such God. John 1.5, 9 Prov. 1.23. Joh. 16.8, 9 G●ne. 6.3. Mich. 2.7. And thus he calleth many yea in some degree or other, All the 〈◊〉 of men. Act. 17.30. Mat. 27.3, 14. Prov. 8.4, 5, 3●, 34. Isai. 4●. ●2.  
5. By him also is procured, and sent forth to men, while they yield too, and do that which by this sight, and these motions of his Spirit he 〈◊〉 and leads to an in rest of incrcies, with more Light and goodness. Gene. ●0. tot. 2 Chron. 11.17. 〈◊〉 10.30. Rom. 2.14, 15. And if, as light increaseth, they abide in his Call, and 〈◊〉 on in his Teachings, be will pour 〈◊〉 his Spirit to their, and make known his 〈◊〉 to them, and they shall know the truth, and the truth shall make them free. Pro. 1.33. and 4.32.35. Joh. 8.31, 32. Acts 10.1, 6.  
6. Yea, with some, where the Gospel comes, he goeth farther, so enlightening them to understand the truth of the report of the Gospel; that they do believe, That through the Satisfaction made by Christ, remission of sins past is procured, and that in believing on him, eternal life is to be enjoyed, wherethrough they are prevailed with, to confess this truth, and to desire after him: and to attend with his people, in the use of means, and in some fellowship and walking with them: Tasting some sweetness of the good Word of God; and yet not come into Oneness with, and rest and stablishing in him, Isai. 6.28, 34. Gal. 3.1, 2, 3. and 4.11.19. and 5.4. Hebr. 6.4, 5, 6. and 10.29. Hos. 11.3, 4. And these are brought out of Egyptian darkness, and so fare saved; Though by departing from this grace, or abusing of it to wantonness, some of these may become ungodly, and so perish through their own folly, and miss of eternal life, as was shadowed in our Types of old. 1 Cor. 10.1, 11. 1 Joh. 2.19. Judas 4.5.  
And as the reconciliation, redemption, and Salvation wrought by Christ in his own body for men with God, is in itself so perfect, that in some sense, and that in truth, all may be said, to have been reconciled, redeemed and saved, yea justified in him; though most in themselves be destitute of every of these. Rom. 3.22, 23, 24. and 5.14.18. And though this be mysterious, yet may it be as well understood, and believed, as That all men were once made righteous in the first Adam, and so were in him, Truly righteous. Eccles. 7. ●9. of which righteousness (he falling, and losing all, and so all falling in him, before they had being from him) none of them ever felt or partaked of. Rom. 5.12. for so though all again recovered, and made righteous in the second Adam: yet of the choice benefit of this recovery, and of this Righteousness, many do never, partake of, or enjoy, because they turn from grace offered, and lose their own souls, and die before they come to have a being in him, and so are debarred thereof. Prov. 1.24, 32. and 8.36. Mat. 16.26. Eccles. 11.3. Job. 3.3.5. 1 Joh. 5.11, 12. Nor doth their never enjoyment, any more prove, that they were never recovered in the second Adam, them their never enjoyment of the life and righteousness of the first Adam (who was the figure of the second) proveth them never to have be, made righteous and alive in him, only this dissimilitude the Scripture showeth: That as the first Adam being a living soul, and of the dearth, he lost all our souls in his fall, without remedy on his part. Ro. 5.12, 14, 18, 19 1 Cor. 15.45, 47. So the second Adam is a quickening Spirit, and the Lord from heaven, and so looseth none, but whoever now perisheth, destroyeth himself, and looseth his own soul. Hose. 13.9. Matt. 16.26. which farther proveth, the perfection of the salvation wrought by himself in his own body, and his faithfulness in his business he is to do from heaven, about bringing all so redeemed to the knowledge of the truth.  
So that as he hath in himself so saved all men: so being ascended, he doth by virtue of his death, and the redemption wrought in himself, use such means, and in some seasons so put forth Spirit therein, That he makes all saveable, so as there is a possibleness in & through him, and possibility with him, for all men to come in to him, to believe on him, and in believing to be eternally saved Job. 3.16, 17, 18, 19 whereby the effectualness of his ransom with his Father, his faithfulness in his business in heaven, his gracious mind, good will in his Call, by motions of his Spirit, through his Word and works: and the destruction of all that perish to be of themselves, is fully proved, as also, that all attending to this salvation do believe on him, shall have the special salvation in which is aeternal life; And the faith of this common salvation, is as the opening the door to the special. Judas 1.2, 3.  
And of the salvation wrought by Christ in himself with God for men, and by virtue thereof extending of this common salvation to men, is meant. 1 Tim. 2.4, 6. In which sense let the proposition be understood: And thus is Christ the Saviour of the World. Joh. 4.42. The Saviour of all men. 1 Tim. 4.10. but especially of them that believe; of which special Salvation now.  
Secondly, there is a special and eternal salvation, which Jesus Christ by virtue of his death, and resurrection, doth in his spiritual application thereof to the hea●●● and consciences of man, work in men to God. Hebr. 12.24. and 9.14. Such as in discovery of his grace in the  salvation, are by his Spirit in the heavenly Call sent forth therein prevailed with, to yield to his reproofs, and so to believe and accept the Atonement made that forsaking all things else, they come in to him; and depend on him for life, he worketh in them 〈◊〉 his Spirit, applying and sprinkling his blood on their hearts, and extending the virtue of his resurrection in them; An especial Salvation, that is eternal, such as is above all mentioned in the common salvation. Prov. 1.23. Job. 6.44, 45. Rom. 5.4, 11. 1 Pet. 3.21. whence he it said to be the Author of eternal Salvation to all them that obey him. Hebr. 5.9. And this obedience effected through the Spirit in their believing, is said to be unto obedience and sprinkling of the blood of JESUS CHRIST. 1 Pet. 1.2. whence they are said to be come to the blood of sprinkling. Hebr. 12.24. Whence however through his bloodsheading he hath interest in all men, and right to dispose of them. Rom. 14.9. yet have none any right in his special privileges, nor can have part with him therein, unless he by his Spirit wash them with his blood. Tit. 3, 4, 5, 6, 7. That our Saviour said to Peter on mother occasion, being true in this, If I wash thee not, thou hast no part with me Joh. 13.8. and so they confess that believed in Christ, he hath loved us and washed us from our sins in his own blood. Revel. 1.5. And so they are affirmed to be washed in the Name of the Lord Jesus, and by the Spirit of our God: 1 Gor. 6.11. because it is by his blood applied by the virtue and power of his Spirit: where through,  
1. He maketh the heavenly Call more powerful and prevailing in their hearts for drawing them forth of the hopes, condition, fellowship, service, thraldoms and pollutions of the world, to submit to, look on, and seek to enjoy the grace of, and life in Christ. 2 Pet. 1.4. and 2.20. Joh. 6.44, 45. 2 Tim. 1.9. Heb. 3. ●, 6.  
2. He more and more reconcileth their hearts, and powers to God in sight and belief of his precious bloodshed for them, overthrowing their pride and high thoughts of themselves, and their stubborn reasonnings, and evil and hard thoughts of God: and their Inclinations of seeking content in other things, or help by other means, and raiseth them up to high esteems of Christ, and God in Christ, and the grace, Spirit, righteousness, and life in him, with servant inelinations and desires after the some, to be ever found in it, and comforted and guided thereby. 2 Cor. 5.18, 19, 20, 21. and 10.4, 5. Tit. 3.3, 4, 5, 6. Zach. 9.12, 13. J●●. 6.45. Is. 55.5. Psal. 3.3.7, 8, 9, 10.  
3. He cleanseth and purisyeth their hearts and consciences through the sprinkling of this precious blood therein, and ●●shing them therewith, making is effectual in their believing through all their powers Hebr. 12.24. 1 Pet. 1. ●. and that both in regard of the guilt of sin, freeing them from the heavy charges, and bondage of the law, the fears of wrath, and terrors by hell, Hebr. 9.14. Rom. 5.1, 2, 11. and 7.4, 5.25. and 8.2. And also in respect of the Tyrannical pollution and service of sinful lusts; this blood believed in, breedeth in the heart a loathing of sin, and self-wrought righteousness worldly and fleshly pleasures, riches, honour and same: Zach. 12.10. Gal. 5.24. and 6.14. 1 Joh. 1.7. and it also breedeth inward love and childlike affections to God, and Christ and his government, Gal. 2.20. 1 Pet. 1.7, 8. 1 John 4.19. and sincere and member-like love to brethren. 1 Pet. 1.21, 22. Eph. 5.1, 2. and compassionate to men. 2 Cor. 5.14. with singleness of heart, and spiritual frities of joy, peace, patience, etc. And heavenly desires after approbation and nighness with Christ in all services of love to God or brethren, Acts 15.8, 9 2 Cor. 5.14, 15. Col. 3.10, 11, 12. Phil. 2.1, 2.  
4. He marketh and sealeth them by his Spirit with his blood (as once in Ceremony our Types of old. Exod. 12.13.) for deliverance in special manner, and to the day of Redemption. Eph. 1.13. and 4.30. and thereby strengtheneth their faith to rest an God in Christ for the Promises of the New Testament. Hebr. 9.14, 15, 16. Rom. 5.5, 11. for his performance to th●●, all he hath promised to confer on them. R●●. 4.18, 25. and working in them all his grace requires of them. Psalm. 138.8. Is. 26.12. as also faith for standing in the days of Temptation, and overcoming. Revel. 12.11. and so to live by Faith: Gal. 2.20. and walk in love. 2 Cor. 5.14. which worketh sweetly. Gal. 5.6. 1 Cor. 13.  
5. He bringeth them in to approach, with holy boldness to God, and liberty in use of his Ordinances; and to Union and fellowship with himself and his people. Rom. 5.2, 3. Ephe. 2.13, 17, 18, 19, 22. Hebr. 10● 9.22. and 12.22, 24. 1 John. 1.1, 2, 3, 7. and so guiding them to some to the Spirit, he enters them into his rest, and Kingdom, and causeth them of the Spirit, to reap life everlasting. Hebr. 4.3. a ●et. ●. 11. Gal. 5.18. and 6.8.  
6. He having thus fitted them, giveth them 〈◊〉 experiment all those things mendoned in 〈◊〉 special Intercession and Advocation, with many unutterable discoveries of Love, and 〈◊〉 of Spirit. C●●. 1.2, 3, 4. and 2.5. and 5.10. etc. Ep●es. 1.17, ●0. which 〈…〉 with assurance of his 〈◊〉, and of the inheritance, Rom. ●. 32, 36. and makes their hearts to glory in God, and to love, long, and wait for the coming again of Jesus Christ, who will come in due time, and free them of all trouble, and possess them of the inheritance, and crown them, and make them glorious like himself in soul and body, 1 Joh. 3.2. Revel. 22.17, 20. 2 Tim. 4.8. Phil. 3.21.  
And this is a little discovery of that special salvation he worketh in Believers unto God, of which confession is made. Rev. 5.9.  
Now between those two salvations, that with God for men, and that in men to God, The common, and the special; The Scripture doth often and many ways distinguish, and that very clearly, as to instance.  
1. The former is called a reconciling by his death; The other a saving by his life. Rom. 5.10. The former a reconciliation wrought for the world by God in Christ; The latter a Reconciliation of some by Christ to God; God was in Christ, reconciling the World to himself; God hath reconciled us to himself by Christ. 2 Cor. 5.18, 19  
2. For effecting the former. Christ came from the Father, and came into the world. Job. 16.28. 1 Tim. 1.15. and was made poor. 1 Cor. 8, 9 and made low and abased. Rom. 8.3. For effecting the other, He left the world, and went again to the Father. Job. 16.28. and was exalted and glorified by, and at the right hand of God. Acts 5.31.  
3. In effecting the former, he was abased more and more, till in his resurrection it was perfect, and we despised him also. Phil. 2.7, 8. Isai. 53.3, 4, 5. In effecting the other, He is exalted and glorified more and more till that be perfected, and is precious in our hearts. Isai. 4. ●. and 55.5. 1 Pet. 1.21, 22. and 2.4, 7. Phil. 3.7, 8, 9 Cant. 5.10, etc.  
4. The one is a Redemption (for us) in Christ Jesus. Rom. 3.24. the other is a Redemption of us in our souls and bodies. Luke. 1.74.79. Rom. 8.23.  
5. The former was by bloodshedding, for which he went out of the City, Hebr. 9.12. and 13.12. the other is by presenting his blood before his Father, and by his Spirit sprinkling the same on the heart and conscience of his people, for which he entered into the holy of holyes. Hebr. 9.14.24. and 12.24. Revel. 1.5.  
6. The former is already perfectly wrought and done and finished in himself, and so accepted with the Father, that he hath made him Lord, and extends through him fruits of patience, and goodness to men, without men's knowledge of him, or what he hath done, even while they are enemies, and without strength. joh. 17.4. and 19.30. Rom. 5.6.8, 10. and 3.11, 12. Act. 14.17. but the other is begun in the making known him in the salvation wrought and perfected in the knowledge of him, in both that and the eternal Salvation. Tit. 2.11, 12. and 3, 4, 5, 6. 2 Pet. 1.2, 3, 4.  
7. The former hath prevailed with God for men, so as he hath accepted the sacrifice of Christ, and given over all into his dispose, and made him Lord of all. Hebr. 10.12. Psal. 110.1. and 2.7, 8. and doth prevail in that God for his sake extendeth patience and bounty to men, with means to lead them to Repentance. Rom. 2.4. The latter prevaileth in and with men to God. Psal. 110.3. Isai. 55.5. joh. 6.44, 45. Tit. 3, 4, 5.  
8. The former is affirmed in Scripture to be for all men. joh. 3.17. but the latter is only for and to believers. joh. 3.16. Act. 10.43. Hebr. 5.9.  
Thus are the common and special Salvation distinct, and the former, first and general for all; and the latter, following and peculiar to believers: And that which the Scripture distinguisheth, it becomes no man to confound.  
Now what the Scripture maketh distinct, and putteth difference in, we may safely so view, and speak of them, and so the death of Jesus Christ, at the ransom and Propitiation being affirmed in Scripture to be for sinners, for the world of mankind, for all men, and every man, and this that common Salvation, wrought for all men in his own body, and so the ground of that salvation extended to all, wherein all are made so saveable, that they might be eternally saved, and this declared, that they might believe it; and in believing repent and come in to Christ, and so be eternally saved: It appear●● to be the sense of 1 Tim. 2.4.6. Hebr. 2.9. And in such, and so large a sense, is the Proposition, and no larger: And so this first Consideration hath lead to right stating of the Question for the sens●● and afforded proof also, and answer to most of the Objections: that ●y abuse of reason, and some places of Scripture speaking of the 〈◊〉 Salvation, 〈…〉 against it.   

CHAP. II.  
Of the divers distinct ends of the Death and blood-shodding of JESUS CHRIST, mentioned in the Scripture, and of which of them is here meant.  
THere are in Scripture set forth, and plainly affirmed divers distinct ends of the death and bloodshead of Christ, in his laying down his life.  
The first end, and that which is general and common, of the largest extent, was, to be a Ransom, a sacrifice and Propitiation, or a propitiatory Sacrifice for sinful mankind, To take away sin before God for men; He appeared to put away sin, by the sacrifice of himself. Hebr. 9.36. The Lamb of God, which taketh away the sin of the world. John 1.29. He died for our sins, according to the Scripture. 1 Cor. 15.3. And he is the Propitiation for our sins, and not for ours only, but also for the sins of the whole world: 1 John 2. ●. And in this general and common end are included, three distinct, yet inseparable ends: The first, in respect of God, that was offended; from whom man was fallen, and against whom become an enemy; The Second in respect of JESUS CHRIST, the Mediator between God and man kind: The third in respect of mankind fallen, and mediated for, each of which it is meet we should understand.  
1. In respect of God offended with mankind, The end of the death of, and ransom given, and Sacrifice offered by Christ, was to fulfil the truth, and satisfy the Justice, and perform that good will of God, who would have all men saved: Mankind having sinned and fallen, the truth of God will have it so, That he that sinneth must the: And the Justice of God will have it so, That 〈…〉 faileth in any thing of that Law which he ought to perform to God, shall suffer the Curse. Gene. 2.17. and 3.19. Ezek. 18.20. Deut. 27.26. Gal. 3.10. Psal. 49.7, 8. And God may as soon cease to be God, as fail in his truth or Justice; and mankind, if they suffer this death and curse, must perish, and never get out of it again, so as man being under this judgement; no mercy can be shown him, no peace afforded him, but it would be as it were cross to the holy Nature of God: But Jesus Christ by the Father's appointment, and his own will, becoming a second Adam. Rom. 5.14. a public Person (as the first Adam) In the room of all mankind, He, by the grace of God, tasted death for every man. Hebr. 2.9. And suffered the curse for all, that by the Law were under the Curse. Gal. 4.4. and 3.13. And this is with God, as if all had died. 2 Cor. 5.14. So that now in Christ, mercy and truth are met, righteousness and Peace have kissed. Psal. 85.10. Now God may bring men into a new Treaty, and show mercy, and extend Peace to them: his truth and Justice as brightly shining therein, as his Mercy and Peace: Christ his Son, having in man's nature and stead, fulfilled his Truth, and satisfied his Justice: and so fare saved all men, according to his will. Rom. 8.3. 1 Tim. 2.4. And thus it is said, God was in Christ, reconciling the world to himself. 2 Cor. 5.19. and Christ speaking of his coming to die, and offer himself a Sacrifice, saith of this end; Lo, I come to do thy will, O God. Hebr. 10.6, 9  
2. In respect of Jesus Christ, the Mediator between God and man; The end of the death of, ransom given, and sacrifice offered by JESUS CHRIST, was, that he might be the Lord of All, have them all as his own, to dispose and judge, to command, and accordingly to condemn, or forgive, as he saw fit: Christ was the Lord of all, as the Father, for all were created by him. Joh. 1.1, 2, 3. But mankind, being fallen into sin, and so under death and curse, became without Christ, and without God in the world; Alienated from his favour and presence: Ephe. 2.1, 2, 12. Gene. 3.24. and became dead in sin. Rom. 5.12, 18. And though God and Christ, lost not their right of Lordship over men, yet man being fallen, the liberty of exercise was on man's part barred: and there was no way but one, that God and Christ should judge and dedestroy mankind for the sin, and in the verse and death, under which they were fallen; mankind being now, like a fallon and Traitor, with sentence passed upon him, and upon the ladder or Tree, with the rope about his neck, and ready to be turned off, having neither benefit of Law, nor Pardon; nor friend among all the Creatures that can help him, and so no way for favour, or coming into any new treaty or Judgement, or living to God any more: but only in this new way agreed on between God and Christ. That Christ should take this cause in hand, bear this sin, go upon the ladder, and suffer this death and curse upon the tree; whioh he once having suffered and overcome, all mankind should be his, and he become their Lord, that they might live to him: and so be all brought out of this first death by him; And those that did in the day of grace accept him for Lord, and yield to his government, he might give them eternal life, and those that would not so do, he might sentence them to a second death. 2 Cor. 5.21. Gal. 3.13. Jo. 3.18. Also mankind in their sin and fall, by reason of the conquest Satan had over them therein, were become his slaves, and vassals, and he by his conquest and power, got such interest and mastery over man, that he was their Lord by the right of war: Now Jesus Christ, by his conquest over the Devil in the wilderness, and through his life, and by his Resurrection, and in his Ascension, did overthrow the Devil, and conqvered him, and spoiled him of all his right of Lordship, and led Captivity captive, and so himself became Lord by virtue of his conquest also: Mat. 4. Jo. 12.31. Col. 2.15. Ephes. 4.8. so hath he redeemed all men, by purchase and ransom of his Father, and by strong hand, and conquest, from the Devil's right of Lordship: and so is the Lord of all men by a double right, namely of ransom and conquest, and hath all into his dispose, and for a new treaty. And all shall be made alive to stand at his judgement; and he hath a new and eternal life to bestow on all that in the day of grace do in believing submit to his Spirit: And another, even a second death for such as through the day of grace rebel against him; and he is the Judge: and so it is said, For to this end Christ both died, and rose and revived, that he might be the Lord both of the dead and living. Ro. 14.9.12. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him that died for them, and rose again. 2 Cor. 5.15. Whether we live therefore, or die, we are the Lords. Rom. 14.8. And we must all appear before the judgement seat of Christ. 2 Cor. 5.10. Rom. 14.11, 12. And then all shall acknowledge him that died to be Lord, and he shall judge. Phil. 2.7, 11. Rom. 2.16.  
3. In respect of mankind, for whom Christ did mediate, The end of the death of, the ransom given, and sacrifice offered by Christ, was,— To remove out of the way, all that stood between God and man, which was as a bar that kept back all streams of mercy and peace; that none tending to salvation could be shown to man; as, the bondage of the Law, that held under sin, the power of death, that lay on man by reason of sin, and the Lordship and power of the devil, that held under both: And so Christ died for all, that all are dead. 2 Cor. 5.14. And we are dead to the Law by the body of Christ. Rom. 7.4. and he hath abolished death by his coming. 2 Tim. 1.10. In a word, he hath blotted out the hand-writing of Ordinances that was against us, and contrary to us, and took it out of the way, having spoiled Principalities and Powers, etc. Col. 2.14, 15.— Also he died, and offered himself in Sacrifice, To procure pardon and remission of sins, and favour and life into his own hands for mankind, that he might dispose thereof according to the Tenor of the Gospel: For without shedding of blood is no remission of sins. Hebrews 9.22. And he was delivered (to death) for our offences. Rom. 4.25.— Also that he might open a way for men to come in and partake of this grace, through his Spirit in the Gospel; In which he is set forth to be a propitiation through faith in his blood, etc. Rom. 3.25. In which Gospel he hath brought life and Immortality to light. 2 Tim. 1.10. That in the Testimony thereof, all men might through him believe. John 1.7. and in believing, have life. Joh. 3.16, 17, 18.  
And all these three ends, that in respect of God, that in respect of Christ, and that in respect of mankind, are all for the good of mankind, and meet all in this one end of his death, for ransom, sacrifice, propitiation. And this is affirmed in the Scripture throughout; And each particular in this general, to be for the world, for all men, for every man, and so, and for such ends, and in such sense, appears. 1 Tim. 2.4.6. Heb. 2.9. to be meant: And so the Proposition is also to be taken: yet are there other ends of his death: and so.  
The second end of the Death, and bloodshedding of CHRIST was to seal, rattify and confirm the New Testament of precious Promises; whence it is called, The New Testament in his blood, which was shed, etc. Luk. 22.20. and his blood, called the blood of the New Testament. Mat. 26.28. That Christ is come, and hath died for our sins, and risen for our justification, and is the Propitiation for the sins of the World; That he is the Lord, and all men are his, and aught to live to him, and that there is life in him for them, Is the affirmation and Declaration of the Gospel, and shall one day be known to be true, whether men will believe it or no; But for such as through grace do believe it, so that in that believing they repent, and come in to Christ, and depend on him, There are for them many precious and gracious Promises from Christ, and his Father. 2 Pet. 1.4. Hebr. 8.6. contained in one general, which is of eternal life. 1 Joh. 2.25. and branched into many particulars, as remillion of sins, subduing of lusts, Sanctification, hearing of Prayers, preservation in this Grace, and guidance, and protect on of spirit, through all services of him, and suffesings for him, and to the possession of the Inheritance, etc. as before instanced: A I which being by Covenant, or as in a Will and Testament plainly recorded, are called the New Testament: Gal. 3.17, 18. of which Testament, Christ is the Mediator. Heb. 9.15. And where a Testament is, there must also be the death of the Testator; for a Testament is of force after men are dead, otherwise it is of no strength at all, while the Testator liveth. Heb. 9.16, 17. but the Testator once dead, if it be but a man's Testament, yet if it be confirmed, no man disannulleth, or addeth thereto. Gal. 3.15. How much more this Testament of Christ, sealed with his blood. Hebr. 8. and 9, 10. And this end peculiarly is for, and belongeth to his Called and chosen ones. That they which are called, might receive the Promise, etc. Hebr. 9.15. and 10.19. Such as have in believing received the Atonement. Rom. 5.1.3.11. This end joined with the former, is the ground of their hope.  
The third end of the death of Christ, was to be a witness-bearing, and a seal of the witness he had borne to the Truth, in his declaration and ministration of the Gospel, as he saith, To this end was I borne, and for this cause came I into the world, That I should bear witness to the Truth. Joh. 18.37. so it's said, He before Pontius Pilate witnessed a good confession: 1 Tim. 6.13. or profession; And in this end was included the testimony of his faithfulness, and obedience also to his Father. joh. 12.50. Phil. 2.8. And the Testimony of his compassion and care for the good of All, where he had preached the Gospel. Matth. 9.35.38. And the Testimony of his more special love, and tender care and faithfulness toward those given him in the heavenly Call by his ministration, watching to preserve them in the Truth, even to the Adventuring, and laying down his life for them. Joh. 10.11, 18. which end in respect of testimony more nearly respected them among whom he ministered, and by instruction, us also; But especial is this end, and the holding of it forth also for our example, to lay down our lives for the Brethren. 1 Joh. 3.16. P●●● not as a Propitiation for sins, He only did that, and is that for all men. 1 Joh. 2.2. Nor yet as the seal of the New Testament, He only did that, and his blood is that for all his called and chosen Ones. Heb. 9.12, 14, 15, 16, 17. But in witness-bearing to the truth, In love and testimony of faithfulness to Brethren: To go on and be faithful in all services of love, for edifying in faith and love, even to the death, and laying down our lives for the Brethren. Phil. 2.1, 8.  
Now these ends the Scripture making distinct, and offirming the first more large then either of the two latter: It is not for man to confound them, or limit the former to the latter: And understanding. 1 Tim. 2.6. Hebr. 2.9. to affirm of the first end only, as indeed they do, and so the Proposition likewise: This Consideration also leads to a right stating the Quistion concerning the sense: and proveth it also to be as before set down: And answers the Objections, that by abusing of placer speaking of the peculiar ends, are framed to gain say that which the Scripture affirms of the general end of Christ's death.   

CHAP. III.  
Of the divers manner of mentioning these ends in Scripture, and in what manner mentioned here.  
THe death of JESUS CHRIST in respect of these  ends, is diversely mentioned in the Scripture, as may be seen.  
First, sometime more ends of his death then one are mentioned together: Sometime that end of his death which was for propitiation and ransom is coupled together with that end which was to testify love and faithfulness in his ministration, propounded for our example: And then such general words as the World; All men, etc. are not used, because his ministration on earth did not reach to all the World, nor to all men at that time in the world: And yet such a word, as though it may in some sense be peculiarly applied to some: yet in another sense it may be applied to all: and so because the Ministration was not to all, and yet the ransom for all, he useth such a word as may be applied to the one or the other sense, and so carry both senses in one: as for our example he saith; The Son of man came not to he ministered unto, but to minister, and give his life a ransom for many: Matth. 20.28. so Mark. 10.45. he saith for many, but he saith not, but for many; and so leaves the word at large for both senses, as Rom. 5.19. Sometime that end which was for propitiation and ransom, is coupled together with that end, which was for sealing the New Testament, which belongs not to all men, but to his chosen Ones, that have partaked of the heavenly call; And then such general words, as cannot in any sense be appropriated to some peculiar: as the world; All men, etc. are not used; nor yet such a word as may not in some sense be applied so generally: And so he saith, not some, nor his Elect, nor, but only for many. But so speaks, as his words may be applied to either, or both the senses, as occasion is; Seeing the propitiation is for all, and the New Testament for Believers, which are many also; he faith, this is my blood of the New Testament, which is shed for many for the remission of sins. Matt. 26.28. See Hebr. 9.14, 15.  
But sometime the death of Christ in respect of that end, which was for propitiation and ransom, is only mentioned, and then as sit is for all, so in propositions for Faith, It is expressed in such general words, as the World; All men, etc. 2 Cor. 5.14, 15, 19 and so it is here, in 1 Tim. 2.6. and Hebr. 2.9.  
Secondly again, that end of the death of Christ, as it was for ransom, propitiation and reconciliation is mentioned in the Scripture in a threefold sense distinctly, as every reader may see.  
1. As it is in itself, by and in Jesus Christ, given to, and made with God for men, and that without the knowledge, will, motion or act of any of the sons of men, yet so perfectly and fully in and by himself, as the public person in the room of mankind. And so prevailing and acceptable with God the Father, that he hath received the same, and taken such well-pleasedness therein, as he hath borne testimony thereof, and given over the dispose of all into the hands of his Son, and filled him with spirit, life & authority to dipose all: By reason whereof, as full redemption & recovery is in Jesus Christ, and by him wrought in himself, as there was overthrow in and by the first Adam; So he hath life and justification for all in himself, and power and authority both to dispense thereof to all that in the making it known submit and come in to him, and to judge all that harden themselves and rebel against him. 1 joh. 3.5. 2 Tim. 1.10. 1 Jo. 2.2. Ro. 5.18. Ro. 14.9, 12. Phil. 2.8, 11. Ps. 68.18.21. as is before shown in the redemption wrought in himself, and in the first and general end of his death.  
2. As this ransom, propitiation and reconciliation, made by and in Christ with God for, and his right of Lordship over men thereby, is made known by Christ, through his Spirit in the Gospel to men, so as they may thereby be convinced of the perfection thereof fully effected by him, and accepted of the Father, and of the overthrow given death and the devil by him, and that redemption he effected for mankind: And this knowledge, with so much spiritual power, as they might be convinced of sin, because they have not believed on him, and that they might come in to him, and submit to his sentence, whether of absolution or condemnation, and acknowledge him Lord to the glory of God, whether to their glory or shame (in which they might here find mercy with him) and to which however here they resist, yet he will one day bring them, when he shall so fare see the travel of his soul. joh. 16.8, 9, 10, 11. Rom. 14.8, 9, 10, 11, 12: 2 Cor. 5.10. Phil. 2.8. Isa. 45.22. Dan. 12.2. as is before a little touched.  
3. As some men have so entertained and received this knowledge in this day of grace, and are therein convinced and submitted to this acknowledgement of him, so as they are by his grace brought in to receive in their hearts this atonement made by him, and so to believe on him, wherein they experiment the goodness & power of it, quieting and renewing their hearts, and reconciling their hearts to God & Christ, and to brethren in Christ, and to giving up to his spiritual regiment. 1 Cor. 14.24, 25. Acts 18.27. Rom. 5.1.5.11. 2 Cor. 5.18. and 3.3.17, 18. And this last is peculiar, and not common; for,  
The Scripture distinguisheth and putteth great difference between the redemption, life and justification that is in Christ for men: And the same upon or in men, through the enjoyment of Christ. Rom. 3. ●2, 24, 26. and 4.24, 25. and 5.18. between the Atonement made in and by Christ for men, And the same received by such as believe in Christ. Rom. 5.1.6, 10, 11, 15. 2 Cor. 5.8, 19 1 Joh. 5.10, 11, 15. 2 Cor. 5.8.19. 1 Joh. 5.10.11, 12. And the former of these to be larger than the latter, and so not to be confounded, and limited by men: Now of the former, is made in Christ, and at farthest, as m●de known, that we might be convinced, and so brought in to Christ, it is evident. 1 Tim. 2.4, 6. and Hebr. 2.9. do mean: and so fare, and no farther is the sense of the Proposition, and Objections from the latter against it, appear to be an abuse of such Scriptures.  
Thirdly, again we find the death of Christ in respect of the ransom and propitiation wrought in Christ in himself, with God for men (even as the creation of men by Christ) mentioned diversely in respect of Person.  
1. Sometime in the first Person singular, concerning the Speaker, Who loved me, and gave himself for me. Gal. 2.20. Thy hands have made me● Job. 10.8. so verse 9 Psal. 119.73. and 139.13.16. no reasonable understanding can hence infer, he gave himself for no other, and made no other.  
2. Sometime in the first Person plural, where the Speaker couples those he speaketh of together with himself: He delivered him up for us all. Rom. 8.32. he made him to be sin for us. 2 Cor. 5.21. he is the Propitiation for our sins. 1 Joh. 2.2. As the Lord liveth that made us this soul. Jere. 38.16. Hath not one God created us. Mal. 2.10. No right reasoning can infer hence, therefore no other; for that would contradict the plain testimony of Scripture.  
3. Sometime in the second Person, with personal application: My blood, which is shed for you: Luke 22.20. so 1 Pet. 1.18.19. The Lord that created thee, oh Jacob, and he that form thee, oh Israel, fear not, for I have Redeemed. Isai. 34.1. reason must yield, such say answer not the Question, how many he redeemed and created.  
4. Sometime in the third Person, with a special personal application, and that sometimes to the better part: I lay down my life for the sheep. Joh. 10.15. redeemed his people. Luke 1.68. Let Israel rejoice in him that made him. Psal. 149.2. so Isai. 43.15. and sometime to the worse part: The weak Brother perish, for whom Christ died: 1 Cor. 8.11. denying the Lord that bought them, and bring upon themselves swift destruction. 2 Pet. 2.1. He that made them, will not have mercy on them. Isai. 27.11. sure no sober-minded men will affirm, that the say of any one of these parts will resolve the Question, how many God made, or Christ by death and ransom bought; unless one put both parts together.  
5. Sometime in the third Person generally, without any restraining Application: We have seen, and do testify, that the Father sent the Son to be the Saviour of the World. 1 Joh. 4.14. and 2.2. And that he died for all. 2 Cor. 5.14, 15. hath made of one blood all Nations of men. Acts 17.26. And suchlike say, do directly and fully answer the Question, How many God made, and how many Christ died, and gave himself a Ransom for: And the like might be said, for showing how many have sinned, how many shall die, how many shall rise again, how many shall appear before Christ's Judgement-seat: All these are to be found answered in the Third Person generally, without any restraining Application, where it appears to be All men, and cannot rightly be opposed by places where they are spoken of in the first Person singular, or in the first Person plural, or in the second Person, with personal Application, or in the third Person, with any restrictive Application, as all and every of them are in many places spoke of in that manner, as well as the creation of men, or Ransom given by Christ for them: Now the 1 Tim. 2.6. and Hebr. 2.9. are spoken in the third Person generally, without any restraining application, and such places must settle us in the sense. And so in this consideration, we are led to see what expressions to find the sense of the Proposition in, and where proved; Namely where the death of Christ as the Ransom and Propitiation, is mentioned without other peculiar ends joined with it: and where that Propitiation is set forth, as made by Christ: and to be made known or offered so to be without the receit in gracious operations joined with it; And what is affirmed of it in places so speaking, may not be denied or straitened by any places otherwise speaking, which puts by the most usual Objections against it.   

CHAP. FOUR  
Of the divers ways of propounding the Sufferings and Death of CHRIST in the Scripture, and how it is propounded here.  
THE death of CHRIST is diversely propounded in Scripture; and that as in respect of every end, so in respect of this end of giving himself to the death, as the Ransom and Propitiation, and sometime coupled with other ends.  
1. Sometime it is propounded most especially and intentionally, as, and for an example to Believers to follow, in love, and in the fruits, in sufferings and services thereof, and as the motive thereto. Eph. 5.1, 2. 2 Cor. 8.9. In which, if the love and services thereof, be of Believers one to another, than he is set forth, as having loved us, and given himself for us. Joh. 15.12. 1 Joh. 4.7, 10, 11. If the love, and service thereof be to be enlarged according to any nigh relation between us, as husband and wife, than he is set forth, as having loved his Church, and given himself for it. Ephe. 5.25. If the love and service thereof in patience and suffering, and in overcoming evil with good, be to be exercised towards unbelieving ones, or Adversaries, than he is set forth, both as having so suffered for us, 1 Pet. 2.18, 24. and also as having suffered for the unjust. 1 Pet. 3.14.18. which manner of propounding his death, is used to prevail with Believers, to follow his example; but doth nor show how many he died for, and so cannot with Justice be brought to answer that Question, or to oppose it.  
2. Sometime it in propounded by and of Believers, as the ground by which in discovery and belief thereof, they were turned and brought into God, and borne anew, Tit. 2.11, 14. and 3.4.5. with Joh. 3.16. And by which they are kept in dependence on him. Rom. 5.6.11. Gal. 2.20. And by which their love is made operative to Brethren 1. Gor. 8.11.13. and all men. 2 Cor. 5.14.  
3. Sometime it is propounded to Believers, as the ground and motive.  
To be more and more reconciled in their hearts and Powers to God. 2. Cor. 5.21.  
To settle and bottom them in the faith of Christ. Gal. 1.4, 6.  
To strengthen and establish their confidence and expectation. Col. 1.20.23.  
To enhance and lead to the testification of love to Brethren. Phil. 2.1.8.  
To preserve from pride, carnal confidence in instruments, and from schism. 1 Cor. 1.12.  
4. Sometime it is propounded to such as are Overseers of some Congregations, or particular Assemblies of the Church for further end. Act. 20.28.  
To admonish them to keep this doctrine firmly, and teach it. 1 Tim. 1.11.15, 18, 19 and 4.10, 11.  
To provoke them to watchfulness over the flock, over which they are made Overseers, and faithfulness in declaring the Gospel to them. Acts 20.28.  
To constancy in suffering and enduring hardship in their ministration. 2 Tim. 2.3, 8.  
All which ways of propounding, are marvellous profitable for our comfort, instruction, admonition and exhortation: but not set forth as the places showing how many he died for.  
5. Sometime it is propounded as the foundation laid, and ground to offer life, and bring in such as either know it not, or believe it not; to believe; it being true whether they believe it or not, and therefore, as a Truth affirmed, that they might believe it. Joh. 1.29. and 3.16, 17. And this propounded sometime to such as believe not, that they might believe. Act. 1.7.30, ●1. Sometime to such as do already believe, both in respect of themselves, and of them which are weak in believing, and of them which do not (as yet) as all believe.  
To show what Gospel was preached among them, and to others 1 Joh. 4.14.  
To show what Gospel they have to Preach to the World. Rom. 1.1, 4, 5.  
To be a ground and pattern to them of declaring the Gospel not only to such as are weak and wavering, but also to such as believe not. 2 Cor. 5.10, 11, 19  
To be a ground of Praing for such as believe not. 1 Tim. 2.1, 4, 5, 6, 7, 8. Mat. 5.44.  
To be a ground of holding forth the Word of life in a good Profession, and a good conversation toward them that believe not. Phil. 2.6, 16.  
To be a motive to do all this, as the means to bring them to God. Mat. 5.13, 16. with 1 Cor. 2.2. and with patience to bear their injuries, and wait till God be pleased to give them Repentance. Luk. 9.55, 56. 2 Tim. 2.24, 25.  
And as all these last ways of propounding, are of great usefulness; so in such Places where the Gospel is so propounded, shall we find resolution of the Question for how many Christ died, and information of the sense, and in such manner is 1 Tim. 1.6. Hebr. 2.9. propounded, and so not to be limited by places in another manner propounded.   

CHAP. V.  
Of the difference of the extent and force of the same Words, when they are of men, and by men; and when of God and by God; also when the Opposition is between men and men, and when between GOD and MEN.  
THE words in this business, that any difference is made about, is the words, All men, and Every man; and The World: Now this is a thing so commonly known, that the same word in divers sentences, may differ much in signification and extent; and yet by the Sentence in which the word is, the signification and extent thereof clearly import, and discover itself, That little need there is to say much hereof: And as it were ungodly and unequal, to compare God and man, to make them alike and equal. Isai. 40.13, 14, 18. Psal. 113.4, 5. So it would be near ungodliness, and very unequal and rash, to compare the Thoughts, Words and Works of God, with the thoughts, words and works of men, to make them equal and alike in extent and force. Isai. 55.8, 9 So it is as easy for men to understand a great difference in the extent of the same word, spoken of and by God, and spoken of and by men; and when the opposition is between God and men, and when between men and men: For if one speak of a household or family, and say, This man governs all: even a child of twelve years old, of a reasonable understanding will understand, The word All, to extend but to the Family; And if one say of a Corporation, This man governs All, he will understand the word, All, to extend to the Corporation: And if one say, The King governs All; He will understand the word, All, to extend but to the Dominion whereof he is King: But if one say, God governs All, he will understand the word, All, to extend to the whole world, and All in it: as Psal. 103.19. And so, if one say of a man's work, his fame is all the world over; it will be understood to be far and near, in many Countries, and a great way: But if one say of the works of God, Their line is gone through all the earth, and their words to the ends of the world; It will be understood in the largest sense: as Psal. 19.4. And so it would be found either ignorance or rashness, or consciousness of the weakness of a man's cause, that he would prove thereby, to go about to compare and make of like large extent, the word World; where it is said, There went out a Decree from Caesar Augustus, that all the World should be taxed: Luke 2.1. And where it is said; The Worlds were made by Christ; and he is the Propitiation for the sins of the whole World, Hebr. 1.2. Joh. 1.3, 4. 1 Joh. 2.2. Much more, to go about to make of like large extent, the words, All men: and the World: when spoken by envious men, that thought a few o● many to follow Christ: Joh. 3.26. and 11.48. and 12.19. and when spoken by the Spirit of God of the works of God and Christ, 2 Cor. 5.19. 1 Jo. 2.2. Much worse still, when the extent of the, All that came to Christ, Luk. 15.1. is brought to expound and limit, The extent of the All Christ died for. 2 Cor. 5.14, 15. and that he bids, look to him, and be saved. Isaiah 45.22. or the every man, of whom men spoke. Acts 2.8. with the every man of whom the holy Spirit speaketh. Joh. 1.9. seeing the one is a speech of and by men; and the other of and by God.  
Besides the words, all men, and every man, are evident not to be of like large extent in every place; and yet of the largest extent, the place where it is used doth import, and the sentence in which it is used, importing the sense.  
1. Sometime, the words, All men, and EVERY MAN, evidently signifying All, and Every one of Mankind, without exception; so as none can deny it: As, God made all Nations of men of one blood, Acts 17.26. He knoweth the hearts of all men. Acts 1.24. death passed upon all men, for that all have sinned. Rom. 5.12. By the offence of One, judgement came upon All Men, to condemnation, verse 18. All are gone out of the way. Rom. 3.12. All have sinned. verse 23. We must All appear before the Judgement-seat of CHRIST, 2 Cor. 5.10. That Every one, etc. Again, He is the Saviour of all men, specially of Those that believe. 1 Tim. 4.10. He giveth to all men liberally. Jam. 1.5. At I live, saith the LORD, Every knee shall bow to me, and every tongue shall confess to God, etc. Isa. 45.23. Rom. 14.11. Phil. 2.10, 11. All Nations that God hath made, shall come and worship before him. Psal. 86.9. with divers like places, where all cannot be meant, but of some, or some of all sorts: but, of All men that God made.  
2. Sometime in Scripture, the word, All Men, is found to mean one and another, rich and poor, Believers, and Unbelievers; All without exclusion of any, or restraint to any one, or some of all sorts: as, Though all men should be offended. Matth. 26.33. I say unto All, watch. Matth. 13.37. Except ye repent, ye shall all perish. Luke 13.3.5. Provide things honest in the sight of All men. Rom. 12.17. Render therefore to all their deuce. Rom. 13.7. Let your moderation of mind be known to All men. Phil. 4.5. showing all meekness to all men. Tit. 3.2. If it be possible, as much as in you lieth, live peaceably with all men. Rom. 12.18. so Hebr. 12.14. and such like places, not admitting restraint.  
3. Sometime, All, is found so used in Scripture: so as it cannot be meant of God's People, good Men, Saints, hearers of the Word, weak Brethren, newly converted, Believers, or the Church of God at all; much less of God's Elect and chosen only; as, All m●n 〈◊〉 not faith. 2 Thess. 3.2. Woe unto you, when all men speak well of you. Luke 6.26. She made all Nations drink of the wine of the wrath of her fornications. Revel. 14.8. yet here all Unbelievers are meant: So that the Scripture speaking on divers occasions, to divers purposes, and concerning divers Subjects, and in divers manners, doth use the words, All men, and Every man, in larger or scanter sense. And yet always in the largest sense, the words, with the scope of the place, the Circumstances in it, the preceding and following words, the business reated of, the common accepted sense, in view of those of, and by, and to whom they are spoken, and between whom the opposition is, will bear. Whether for All upright. 1 Cor. 4.5. for all that are, or seem Believers. 1 Cor. 7.7. for All spiritual men. 1 Cor. 12.7, 11. or for all evil and bad men. 2 Thess. 2.3. or for All, both Elect or Reprobate. Joh. 5.28. And All that come of Adam by Propagation. 1 Cor. 15.22.  
Now the Words All, and Every man, in 1 Tim. 2.4.6. and Hebr. 2.9. being spoke by the Spirit of GOD, and of the Works of God for men: and the opposition being between God and men, and but one man, the Man CHRIST JESUS between; who is God and Man, and is expressly said, To give himself a Ransom for all men: The larged sense must of necessity be taken, and no more is required or affirmed in the Proposition.  
So then, the sense of the 1 Tim. 2.6. and Hebr. 2.9. and of the Proposition affirmed, is to be understood of.  
1. The Redemption wrought by Christ in his own body, and the Common salvation he therethrough worketh: And  
2. So of his Death, as it is set forth for Propitiation: And  
3. So mentioned by itself, without the other ends annexed too with it: And  
4. Propounded as the foundation of Repentance towards God, and Faith towards our Lord JESUS CHRIST, and this in the Third Person generally, in general words:  
And yet to prevent all mistakes, and cavils, this is to be further added. That the Death of JESUS CHRIST, as the Ransom and Propitiation for All, and Every Man, is to be understood of the Death of JESUS CHRIST, as he ●●risen and ascended, and at his Father's right, hand, filled in man's Nature with the holy Ghost and Authority. Acts 17.31. 1 Cor. 15.3, 4. So that his Death, Resurrection and Ascension, with some fruit of all of them together, are herein comprehended, and to be heeded. Acts 4.10, 11, 12. with Rom. 14.9, 12.  
1. He died to make Propitiation for the Sins of All men. 1 Joh. 2.2. Hebr. 2.9. and to seal the new Testament for his called and chosen ones, and to purge and cleanse them with the application of his blood. Hebr. 9, 14, 15. Ephes. 5.25, 26.  
2. He rose from the death justified, and to receive justification in the room, and for All men, that he might have Power to bestow it. Rom. 3.22, 24. and 5.18. and 4.25. And to bestow it on, and give new and living hope to his called and chosen ones. Rom. 3.22, 25, 26. and 5.1. 1 Pet. 1.3.  
3. He Ascended, and sat down on the right hand of God, to be the Lord of All. Acts 2.34, 36. and 10.36. Rom. 14.9. And to be the Head, Husband, Highpriest, Prophet, and King of his called and chosen ones. Hebr. 3.1, 6. and 5.6. and 6. and 7. and 8.  
4. He is filled with Spirit, to send forth to the sons of men, to the rebellious, and to enlighten every man that cometh into the world, that the Lord God might dwell among them. Psal. 68.18. Joh. 1.9. and 16.8. And to witness Sonship, and lead his Called and Chosen one's into all truth. Rom. 8.14.16. Joh. 16.13, 14.  
And thus the Death, Resurrection, and Ascension of JESUS CHRIST, is.  
1. To all men a ground— of Instruction, to convince them of sin, and of Christ his right of Lordship over them. Joh. 16.8, 11. Rom. 14.9.12.— And of allurement to come in, and be reconciled to God by Christ. 2 Cor. 5.19, 20. and— of hope, that in coming in, and yielding to his Call, they should have life. Joh. 3.14, 15.  
2. To his Called and Chosen ones, that believe on him, a ground for Confirmation— of their Faith,— of their Justification,— of their Preservation in Grace,— of their enjoyment of the Inheritance. Rom. 5. and 8, 32. etc. of which is not here to be understood in in that affirmed, for all men: But of the former, that hope set forth for All, according to that Christ hath done for all; and so I suppose all that will, may understand the sense. That we may have the Question rightly stated, about the death of JESUS CHRIST, in what sense he died for all men.   

CHAP. VI  
An Assay for right stating the Question.  
THIS Question being diversely stated by many, I think it meet to mention the same briefly, that it may appear the better, how it is stated here.  
1. Some say, JESUS CHRIS died for all his Elect, and only for those that are elect to Sonship, and eternal, Inheritance, and for no other; Not for all m●n, every man, or any man, but the Elect. This is flat against, and openly contradictory to the affirmation of the Scripture, and is that opposed in the whole drift of this Tract.  
2. Some say JESUS CHRIST died for all men alike, wrought redemption for them all alike, with like love, and like intention, and for like ends. But as this hath no ground in the Scripture, so it is already shown confuted by it.  
3. Some say, JESUS CHRIST died for every man, in case every man believe on him, and for no man to Salvation, in case every man persist in unbelief. But this is no Scripture sense, and imperfect to make any sense to go on with at all; for Christ hath died, and given himself a Kansome to God for all men, whether any man believe it or no; and hath by his death so purchased all men of God, that he is become their Lord, and shall judge them, though they should persist in unbelief; neither shall they all so persist. Rom. 14.9, 12. 2 Pet. 2.1. Isai. 53.11.  
4. Some say, JESUS CHRIST died in some sort for all men, and ●o as all do, receive some good thereby,— he died for all as a Lord, but he did not die for all as a Surety, to pay the price for, and become the Propitiation for the sins of all. This sense answers not the Question, which is, not about what good all do receive from or by the death of Christ, but what good he hath thereby wrought and procured for all men, that he might have pou●● and freedom to bestow according to his will, that is one with the Fathers; yet is the Affirmative, in this expressed sense, true; though it be not the whole truth of this business: But the negative not only denieth the remainder of truth, but denies, and unsaith again, even that which was affirmed; for if he did not pay the price, and purchase them, how (according to the Gospel) is he become their Lord? Rom. 14.9. 2 Pet. 2.1. And if he be not the Propitiation for their sins, how shall he judge them according to the Gospel, and by it? 2 Cor. 2.10. Rom. 2.16. Joh. 12.47, 48. and if no price be paid, nor Propitiation made for them, but that what ever reprieval patience or mercies they receive, they will but aggravate their condemnation, no door of Repentance and life being opened in truth for them, to which this patience and bounty might lead them: what good do they then receive; or rather be they not necessarily more miserable? Rom. 2.4, 5.  
5. Some say JESUS CHRIST so died for all, that his death is sufficient for all, and applicable to all; but not so as he hath indeed ransomed all men, and become the propitiation for their sins: The Affirmative part of this sense is very good, and will stand well: But the Negative both crosseth plain Testimonies of Scripture; and also denieth and unsaith the Affirmative again; for what sufficiency is there applicable from Christ, or by his Servants, for or to any man, of any thing that Christ hath not first perfectly wrought, and received in himself, that he might according to the Gospel, bestow it on them, Psal. 68.18.19, 20.  
6. Some say JESUS CHRIST died for all men, in respect of the kind or general lump of Mankind considered; because he took the Nature of all mankind, and so died for all; But that he did not die for all in respect of the individuals: not for every particular man: But here is a denying in truth of what was equivocally granted; nor is this according to Scripture sense, but very cross to it, in the negative. Hebr. 2.9.  
7. Some say JESUS CHRIST died for all men, that they might be saved, and for the Elect, that they should undoubtedly be saved: This sense I conceive good and true, but I suppose, not full enough to express all that is in his death for All men● you this sense grants.  
1. That that was the very mind, will, and intention of Christ and God, that Christ should even so die for All, that they might be saved, Joh. 3.17. and that for that end he came and died, and rose. Luk. 9.56. 1 Tim. 1.15.  
2. That his death was sufficient for this very end. 1 Tim. 2.4.6.  
3. That the death, and so the Ransom of Christ was effectual with his Father, for the end for which it was given. Matth. 3.17. Hebr. 10.  
4. That he hath received of the Father, fullness of authority, and spirit to make this grace known to them, with such tenders of it, that they might he saved Psal. 68.18.  
5. That he will extend light at sometime, in some means or other, so fare to every one, that whosoever perish, their destruction will be of themselves. joh. 1.4, 5.9. Hos. 13.9.  
All this is necessarily intimated in this sense, though through some want of distinguishing between the Redemption that i● wrought by Christ in himself, through effusion of blood, and that he worketh by his Spirit in men by application of his blood, the sense appears not full enough in expression.  
8. Some say that CHRIST, by shedding his Blood, redeemed the World of Mankind: satisfied Gods Justice, 
* Bishop Davenant, Animadversions on a Treatise, entitled, GOD's LOVE to Mankind. pag. 298.  and obtained a way of Salvation for every Man, (and then add,) but GOD never intended that the outward, Act, should presently put every man in Possession of Pardon, or of a state of Justification and Salvation: But the way which he openeth for every one of us to partake of the fruit of our Redemption, and of his plenary satisfaction; is, by Repentance and Faith to come and lay hold of the Redeemer.  
According as I understand, the Question is here in the first Affirmation rightly Stated: The sense true and full; and by the addition: The distinction made between the Salvation that was wrought by CHRIST, in his own body with GOD for men, and that Salvation, which in application of the former, he worketh by his Spirit in men, whereby Repentance and Faith is effected. Acts 5.31, 32. and a way and possibility of that also, for every man is at first affirmed in this Affirmation, agreeing with the common Salvation before mentioned.  
So that JESUS CHRIST hath so died, and given himself, a Ransom to GOD for all men, and is become the Propitiation for their sins: That in and by himself, he hath so Redeemed and saved all men, That they are all given into his dispose, and he will raise them all out of the Death he died for them, and set them alive before him, that they shall acknowledge him LORD, and come before his Judgement seat. Rom. 14.9, 12. 1 Cor. 15.21, 22. Phil. 2.8, 11. 2 Cor. 5.19.10.  
And he is also so filled with Spirit for them, to make it so known, and with such tenderness to them, that they might be saved; in which he will he found Faithful, so as by him All are made saveable. Psal, 68 18. Joh. 1.4, 5, 9 Isai. 45.21.22.  
And thus the Question stated, if it be opened and answered in every particular in it, it will more fully appear right and true.   

CHAP. VII.  
The openinng of the Question answered by Scripture.  
QUESTION I. WHy did God send his Son? and why did JESUS CHRIST come into the World?  
SCRIPTURE. To be the Saviour of the World, 1 Joh. 4.14. That the World through him might be saved. Joh. 3.17. I came to save the world. Joh. 12.47. My flesh, which I will give for the life of the World. Joh. 6.51.  
QUEST. II. What World is that Christ died, and rose, for that they might be saved?  
SCRIPTURE. All things were made by him, and without him was not any thing made that was made; In him was life, and the life was the light of men. Joh. 1.3.4.7. One Mediator between God and men, the Man Christ Jesus, who gave himself a ransom for all. 1 Tim. 2.5, 6. It's the world of mankind.  
QUEST. III. What manner of men did Christ come and die so for?  
SCRIPTURE. For the unjust. 1 Pet. 3.18. for the imgodly, Rem. 5.6.  
QUEST. iv For how many such sinners hath he died?  
SCRIPTURE. Death passed upon all men, for that all have sinned. Rom. 5.12. We thus judge, that if One died for all, then were all dead, And that be died for all. 2 Cor. 5.14, 15. He gave himself a Ransom for all men. ● Tim. 2.6.  
QUEST. V In what mind and heart did he so die for all men?  
SCRIPTURE. God so loved the World, that he gave his only begotten Son. Joh. 3.16. That he, by the grace of God, should taste death for every man. Hebr. 2.9.  
QUEST. VI To what end did CHRIST so come and die, and offer up himself to GOD for men?  
SCRIPTURE. To put away sin by the sacrifice of himself. Hebr. 9.26. the sinno of the world. Joh. 1.29. This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the World to save sinners. 1 Tim. 1.15.  
QUEST. VII. What hath Christ done, and what is he become hereby for men?  
SCRIP. He hath slain the enmity. Eph. 2.16. abolished death, and brought life and immortality to it through the Gospel. 2 Tim. 1.10. being the Propitiation for the sins of the whole world. 1 Joh. 2.2. full of grace and truth. Joh. 1.14. having received gifts for men; yea, the rebellious, that the Lord God might dwell among them. Psal. 68.18. able also to save them to the uttermost, all that come unto God by him. Heb. 7.25.  
QUEST. VIII. But is there any liberty or right for every man to come to him?  
SCRIP. Unto you, O men, I call, and my voice is to the sons of men; Oh ye simple, understand wisdom, and ye fools, be of an understanding bear't, etc. Prov. 8.4, 5, 6. La●k unto me, and be you saved, all the ends of the earth. Isai. 45.22.  
QUEST. IX. What profit in this Call, seeing they can neither of themselves understand, nor will any spiritual good.  
SCRIPTURE. Turn you at my reproof; behold I will pour out my Spirit unto you, I will make known my words to you. Prov. 1.23.  
QUEST. X. What hope is there for them, if they do fubmit to his Call, and so by his Spirit, be drawn in to him to believe?  
SCRIPTURE. To him give all the Prophet's witness, that through his Name, whoseever believeth in him, shall receive remission of sins. Acts 10.43. him that cometh to me, I will in no wise cast out, he that believeth on me, hath everlasting life. Joh. 6.37, 47. being made perfect, he became the Author of eternal salvation unto all them that obey him. Hebr. 5.9. in believing on him. Joh. 3.14, 15, 16, 18.  
QUEST. XI. May this news be plainly declared to all men?  
SCRIPTURE. Go ye therefore and teach all nations. Matth. 28.20. Go ye into all the world, and preach the Gospel to every creature. Mar. 16.15.  
QUESTION XII. To what end will God and Christ have this Gospel declared, and testified to, and among all men?  
SCRIPTURE. That all men through him might believe. Joh. 1.7. And he that believeth and is Baptised, shall be saved, but he that believeth not, shall be damned. Mar. 16.16. Joh. 3.18.36.  
So that by Scripture it plainly appeareth that Jesus Christ hath so died for every man, that he hath redeemed all Mankind, and satisfied God's Justice, and is become the Propitiation for the sins of all men, and hath made them saveable, and hath opened the door, that they might be saved; and is so faithful and able, and useth such means, that whosoever perisheth, it will be through their own fault: And now the sense so explained, and Question stated, I will proceed to more enlarged proof.   

CHAP. VIII.  
An entrance to the more enlarged proof of the Proposition.  
FOr the enlarging the proof of the Proposition (first set down,) In the sense in the five first Considerations explicated; and according to the Question stated in the latter end of the sixth Chapter, and opened and answered in the seventh Chapter; I shall take this course, keeping the bounds before hinted.  
1. By considering CHRIST as the common Person in the room of all Mankind, in what he did on earth, of whom the First was a figure.  
2. By considering the joint mentioning of Greation and Bedamption by Christ.  
3. By considering the constancy of the Scripture in changing the Person, when having spoken of that which is general, it mentions any special.  
4. By considering the places themselves, in the force of the words, the scope and circumstances of the place whence the Proposit on is affirmed.  
5. By considering like places of Scripture, speaking of like things in like manner.  
6. By answering the most usual and strongest Objections frumed against it.  
7. By adding some Arguments to satisfy such as must have reason satisfied.  
1. Of the consideration of Jesus Christ, as the common, and public Person, JESUS CHRIST, in this great Work of the Redemption of Mankind, is set forth in the Scripture, as a public Person, in the room and stead of all Mankind, as the first; Adam was, whence the first. Adam is affirmed to be the figure or Type of Christ: Rom. 5.44. and so as the one is called the the first Adam, and the other is called the last Adam; The one the First man, the other the Second man. 1 Cor. 15.45, 47. for our better understanding whereof, there are three things to be premised, before we consider the Gomparison:  

PREMISE I.  
That the business we are here to view and deal about, is the work of Redemption of mankind, wrought by Jesus Christ; and so of those Works of God, that are from God, outward and toward his Creatures, and so not of that or those works of God which are in himself; and so only in Christ, and for Christ; as his wonderful and secret Counsels in the Election of Christ Man; to Union of Person with the Son of God; and so to Sonship and eternal inheritance; And in that Election, electing some to Sonship and Inheritance in and with him: And his preterition and appointment of others to be servants to this his Son, and those chosen in him; for in respect hereof, Christ was before Adam, and all other Creatures; yea, so as Adam himself, and all things were made by him and for him. Col. 1.15, 16, 17. Rom 11.36. 1 Pet. 1.20. Prov. 8.22, 27. joh. 1.1, 2, 3. Where as in the business we are now about. It is expressly said, That was not first which is spiritual, but that which is natural, and afterwards that which is spiritual; And Christ is called the last Adam, the Second man. 1 Cor. 15.45 47. and Adam is called the First Adam, The First man, and the figure of him that was to come. Rom. 5.14.   

PREMISE II.  
That however Christ was figured by Adam in respect of the common place he stood in, The publikenes and account of that, in that public place done by him, and therefficacy and fruit thereof for and to all in whose place he stood: And the prevailing power thereof in all that come to have being from him; yet there is great difference between these two Adam's, and their work. The first man was made a living soul, who might have stood, and so with him, all naturally theseending from him; but no power, if fallen, to rise and live again; The last Adam was made a quickening Spirit, so as he might be able not only to rise from the death himself, but to quicken and raise those fallen and dead; The first man of the earth, made of the dust, and by his fall, became more earthy, returning to dust again, weak and mortal; The Second Man, the LORD from heaven, who though for mankind dying, yet could not be holden of death, and being risen, can die no more, but liveth ever. 1 Cor. 15.45, 48. with Gene. 2.7. and 3.19. and Acts. 2.24. Revel. 1.18. The work of the First Adam should have been to have continued in that integrity and righteousness, and likeness of God, in which God had made him, and to have kept himself, and all his Posterity, that Sin and death might not have entered on them: But he did turn aside, and so fell, and lost himself and all his Posterity, and so sin and death entered, and his work is called disobedience. Gene. 2.17. and 3.1, 7. Eccles. 7.29. Rom, 5.12, 19 The work of the Second Adam, was to take away sin, and abolish death, and destroy the work of the Devil, and so work redemption for mankind, that he might bring them all out of death, and set them alive before him; and that he may confer eternal life on such as believe on him, in the day of grace; And this work, fit for this end, he hath perfectly done, so that in him is no sin, and his work is called Obedience. 1 Joh. 3.5, 8. Hebr. 9.26.2 Tim. 1.10. Rom. 3.22, 24. and 5.18, 19 And these, and suchlike differences and dissimilitudes the Scripture affirmeth.   

PREMISE III.  
3. In that and such respects, as the first Adam was a figure and Type of CHRIST; Yet this is also so to be understood, even in those things, whereof he was a Figure and Type, according to other Figures and Types mentioned in the Law, having a shadow of good things to come, and not the very image of the things themselves. Hebr. 10.1. So that there is an abundance in Christ; beyond that which appears in the Type, Shadow or Figure; so that therein Christ cometh not short, but goeth beyond the figure, in that wherein it figured him: So that the Redemption and restauration wrought in and by himself, in his own body for men, is not only as full and large, as the fall by Adam, in and of himself, but much more full and large: For though, by one offence in him, sin entered, yet the Pardon procured by Christ, and in his hands to bestow; is of many offences to justification of life. Rom. 5.16. Besides the Power of his grace in such as through the receipt of it, come into Christ, is much more abundant and prevailing, and leads to a better life, than the Power of the corruption in that one offence, in those that naturally come of Adam, or the life that by the power of death it overthrows. Rom. 5.17.19, 21. Yea, not only doth this restauration by Christ, extend itself to the resurrection and alive making of Adam, and all that fell, and became dead through the First Adam. 1. Cor. 15.21, 22. And to the eternal life of all that in the day of grace believe on him. Rom. 3.26. and 5.21. and to a restauration of the whole creation or Creatures that were blemished and weakened through the fall. Rom. 8.20, 21. Col: 1.20. 1 Tim. 4.4, 5. But the benefit extendeth to such, as neither hurt Adam, nor were hurt with any overthrow by or with him. 1 Pet. 1.12. Ephes. 2.9, 10. 1 Tim. 3.16. Hebr. 12.22. yea, unexpressibly doth Christ exceed his Figure: And these Premises considered, let the comparison itself, wherein Christ is set forth a Public Person, be viewed, And that,  
First in the state and condition of the place he stood in, The first Adam stood in a public place, not singly for himself alone, but he was in the room and place of all Mankind, not of some, as only for those elected to Sonship, nor of some others, as for those appointed to be servants, but for all Mankind; not only as, and because they were in his loins, for so they were also after his fall, and loss therein of the honour and virtue of that public place, But by virtue of the account and work of God, and agreement and Covenant between God and Adam: so at what God did to and for him, he did it to and for all mankind; So as in him God made all righteous, when he made him so, and blest all, when he blessed him, so as all were there in him once righteous and blessed. Eccles. 7.39. Gen. 1.27, 28. And he was then to look to his abiding with God, and keeping the charge given him, for and in the behalf of all mankind (who indeed were by Propagatioo to come of him,) and so he is called, The man, as he that alone by and in himself represented all men, and stood or fell for all men: He, The first Adam, The first man, The Man, and so the public one, in the room of all, 1 Cor. 15.45.47. Genes. 2.15.16. and 3.22. Rom. 5.12, 18, 19 a Figure of him that was to come, even CHRIST.  
The Second Adam also stood in a public place, not for mimself, but for all mankind, not only for some Elect and Chosen, but for all mankind, for recovery (not of Election, or appointment to service, for they were never in Adam's keeping, nor lost by him, but) of the privileges of sons and servants, and bringing out of that death, into which all were fallen: He stood in the room of all, else in that respect, he had been short of his figure; whereas God did more honour to Christ then to Adam: for though he made Adam, a public Person, to stand in the room of all mankind, to keep them in that righteousness God had made them, and so fare honoured Adam; yet he glorified his Son, in making him a public Person, by death to restore all men lost by the first Adam; Hebr. 2.9. And so Christ took flesh subjected to mortality, became under Law, and bore the sin of mankind, and underwent the curse, undertaking by Sacrifice of himself, to sarisfy God's Justice, and make such peace with him, as to overthrow death and Devil, and present himself 〈◊〉 live and just before his Father; and this for and in the room of all mankind (who indeed are given him, and shall be brought to him. Rom. 14.9. Phil. 2.8, 11.) and so he is also called the last Adam, The Second man, The man, as he that alone in and by himself came and undertook and suffered, and rose and wrought this Redemption, and Righteousness with God for, and in the behalf of all men, being indeed the public Person. 1 Cor. 15.45.47. 1 Tim 2.5. Rom. 5. and in this his public place, not betrusted with fewer than the first Adam.  
Secondly, in the motion, acting, and performance of the business put on them, and accepted by them to perform; and so the business undermaken by the first Adam, in that public place, was a public business; The business of all mankind, and concerning them all, and so though without their personal knowledge, will, motion or Act. Yet by virtue of the place Adam stood in, and by virtue of the account of God, it was the disobedience and sin of all, when he disobeyed and sinned, and deserved death, being in the room of all. Rom. 5.12, 18, and so the business undertaken by the second Adam here on earth, in his public place, was a public business, the busiof all mankind, and concerned them all, and though without their personal knowledge, will, motion or act, yet by virtue of the place he stood in, and by virtue of the account of God, it was in Christ, and for Christ with God, the Death and Resurrection, the Sacrifice and Satisfaction, and so the Redemption of all, when he finished his obedience in dying, and Rising, and offering himself a Sacrifice, and making Satisfaction, being in the room of all: nor is he inferior, but superior to his Figure. ● Cor. 5.14. Rom. 3.24. and 5.18. The business thus fare in either, being yet but between God and themselves for mankind, in the first or Second Man.  
Thirdly, the effect and fruit of this public business, in this public place, was also public, and concerned all mankind. The effect and fruit of the disobedience of the first Adam, overthrew all mankind, so as in and by him they were all deprived of that life and righteousness they had in him, and all fallen under sin and death, and that (though secretly and invisibly, and in some sort inexpressibly, yet) so virtually, verily, and indeed, that all might be truly said to have sinned, and death to be passed on them, and through that one offence, judgement to have come on all to condemnation. Rom. 3.23. and 5.12.18. though this did not yet make them to partake of, and feel this misery, which comes by coming to partake of the humane namre, though having a being from the first Adam by propagation, yet this so opened the sluice or door of this misery, that it laid such a necessity and unavoidable force on the Nature of mankind, that no one can shift it, but as soon as they do through propagation, come to have any being & life from the first Adam, they do partake of this misery. J●h. 14.4. and 15.14. Psal. 51.5. Ephes. 2.1, 2, 3. Rom. 5.19. Even so the effect and fruit of the Obedience of the Second Adam, hath recovered and restored all mankind in him, so as in him and by him, in that done and wrought in his own body, they are all again Redeemed and restored, and made Righteous: yea so, as all that was contrary to them, is taken out of the way, wrath appeased, Justice satisfied, Death abolished, and Life obtained: And that (though secretly and invisibly, and in some sort inexpressibly, yet) so untually, verily, and indeed, That it might be truly said, as things are in Christ, who was in the room of all (that as in the former respect, all have sinned and come short of the glory of God; so in this latter respect) being justified freely by his grace, through the Redemption that is in Christ Jesus. Rom. 3.24. The Righteousness of God, which is by the Faith of Jesus Christ unto all. vers. 22. By the righteousness of one, the free gift came upon all men to justification of life. Rom. 5.18. Though this yet doth not make any to partake of, and enjoy and feel the benefit and blessedness of the same, which comes only by coming through a spiritual application and operation, to partake of the divine Nature in Christ, in a new and spiritual birth, that giveth a being in, and maketh one in him. Joh. 3.3.5. Rom. 3.22, 25, 26. yet hath this done in CHRIST for men, and its acceptance with the Father, so opened the door to life, and put such a force in this grace, discovered by the Gospel; that whoever, through the spiritual discovery and application thereof, cometh so to believe, as to have a being in Christ, and to have him, and be one in him, he doth therein and thereby undoubtedly partake of the benefit and blessing of that done in and by Christ, and so of eternal life. Joh. 3.36. 1 Joh. 5.10, 11, 12. so that in this respect also, Christ is no whit inferior to his Figure.  
Fourthly, in respect of the virtue, power, and operation of this public business, where it takes hold in all, or any that come to the participation of the same, no one excepted: When any come by propagation to have a being from Adam, they do necessarily, and naturally in that very participation of his nature, and by virtue of his being in the room of all when he sinned and fell, and by virtue of God's account of his sin, as the sin of all, partake at once in themselves, and all their powers,— of the guiltiness of that first and great offence,— and of the corrupt, sinful, poisonous and perverse disposition and inclination, prone to all evil, and averse to God and all goodness, which entered the nature of man upon the fall,— and of that Subjection to weakness and mortality then imposed on Adam: And this evil, whereof they partake from the first Adam, doth pollute all their Powers, and work in their members, to bring forth fruit unto death, and so subjects them to misery and death more & more. Rom. 5.14, 15, 19.21. and 7.5. So when any come by a spiritvall birth, to have a being in Christ, and so receive this grace of the Atonement made in him; then, and in that very participation of that grace, and the divine nature of him, by virtue of that he hath done in the room of all, and by virtue of God's account thereof; he now freely imputing it to them, the virtue and power of the Spirit of life that is in Christ, doth so enter into their hearts, and apply his blood therein, that at once they partake of his Justification, and righteousness, and of his spiritual mind and disposition, and of that eternal and divine life, that is in him in their spirits, and this rich grace, whereof they partake in and from Christ, doth work so mightily in them, that it quickens them, sweetening them with peace, and joy, and hope, and purifieth, and reneweth them to his likeness, and worketh forth in fruits of righteousness unto life. Rom. 3.23, 25, 26. and 4.25, 26. and 5.1, 2, 5, 11, 17, 19, 21. and 8.1, 2. 2 Cor. 3.3.17, 18. and this superabounding, and being of greater power and efficacy than the former.  
And yet still doth CHRIST exceed and go beyond his Figure much.  
1. In that all be undertaken, was freely undertaken, and all his obedience in dying for the sins of men, and rising justified for them, was altogether for them; he neither having sin to suffer for, or be justified from, nor being engaged to us by any natural and necessary bond, as the First Adam was, who had our righteousness and lives in keeping, and us in his loins; and his business was for himself, as well as us, so that here appears glorious abounding grace to sinners. 1 Cor. 15.3, 4. 1 Pet. 2.24. and 3.18. Rom. 5.20.  
2. In that whereas the first Adam by fall, brings none to partake of death in themselves, but those that come to have being from him, and so partake of his sin: Such is the power of the recovery wrought by Christ for all, and the overthrow he hath given death: that all shall be made alive thereby, and brought before him to acknowledge him Lord, even those that refuse to be brought to it, in the day of grace, that so they might be made in him, and partake of the blessing, shall one day be made alive, and brought before him, and rightly judged by him for that refusal. 1 Cor. 15.21, 22. Joh. 12.32. Rom. 14.9, 12.  
3. In that whereas the first Adam, in his public place, stood and fell for all alike, and threw thereby all alike into sin and death: such is the abounding grace of CHRIST, that by vertne of that done in his public place, he hath not only wrought a general recovery for all, and made them saveable, so as he will make them alive, to acknowledge him LORD: But for all his Called and Chosen, that in the day of grace are prevailed with, to acknowledge him Lord, and come into him, through his Spirit, he by virtue of the same blood of his that was shed for all, is for them a Highpriest, Prophet, and King, at his Father's right hand, in a more special manner, and for more special favours, then for the residue of the sons of men, as hath been shown before; and here appears the glory of his rich grace to his chosen ones. Hebr. 9.14, 15. and 8. and 7 etc.  
Now let the Apostles inferrences, and conclusions in this comparison be heeded, Rom. 5.18. As by the offence of one, judgement came upon all men (that is virtually, as is before shown; and here are all men without exception, as Vers. 12.) So by the righteousness of One, the free Gift came upon all men, etc. (that is virtually, as before shown, and here are all men without exception, as Rom. 3.24.) Again, Rom. 5.19. As by one man's disobedience, many were made sinners, (that is also virtually, without exception) who are many indeed, but all that having being from him, are therethrough become dead, so as death worketh in them, as is before shown; and these are very many also: Whence the word many, that may bear both the senses, is here used, and not the word All, which could bear but one sense,) so by the Obedience of One, shall many be made righteous (virtually all, which are many; but by In joyment only, so many as have being in him, and that by that very being, and these are many also,) And because of this, as also in another rospect now to be named there is a change of another word in this latter sentence, whereas only, that sense is, of being made virtually righteous, or sinners in first or second A●am; not only the word, All men is used, but this expression; judgement came on all men, and the gift came on ●ll vers. 18. Here, where a farther sense is in the death and sinfulness spoken of, and in the life and righteousness: though the Word (were made) is kept still in respect of sin, because all that lived and had being from Adam, were already so sinners; yet in respect of righteousness, the word is changed to (shall be made Righteous) because all that lived and had being from Adam, were not new borne, and so had not an actual being in Christ, and the like change of words may be discerned, in the mention of a virtual justification of men in Christ, in that actual of CHRIST for men, and an actual justification of men through CHRIST. Rom. 3●30, 24, 25, 26. And another ●●sp● of such change of words may be, because both that which is natural is firste And of God's O●de●, that all shall first hear the likeness or Image of the earthly Adam. 1 Cor. 15.46. and 48. and so the like change of words on the same grounds, it there found, where it is said in one verse, since by man came death, by man 〈◊〉 also the ●●s●erection from the dead: And in the 〈◊〉 verse: For as in Adam all dye, even so in Christ shall all be made alive. 1 Cor. 15.21, ●2. And through this whole discourse is appeanes. That what the Scripture affirms of CHRIST, being a Public Person, and of his likeness to the first Adam, in the public place, doth fully testify as much, at 1 Tim. 2.6. and Hebr. 2.9. affirm. And so justifyeth the Proposition.    

CHAP. IX.  
Of the Consideration of the joint mentioning of Creation and Redemption by CHRIST.  
IN the mentioning Creation with Redemption, there are two things very observable, that do also prove the Proposition.  
First, the mind and good will of CHRIST to mankind, that appeareth in that manner of joint mentioning them; wherein appears.  
1. His great love and good will to mankind, who were at first made by him, not only righteous, but in that Nature, and likeness in Purity also, which himself was to take, And though Adam, had lost himself and all mankind, and all the righteousness given, and nothing left, but the very nature and likeness of his own Creation, and that defiled also, and subjected to misery and death, in which it must have perished, which might have provoked him to anger; yet he beholding mankind in this hateful and lost estate, did so love him, that his pity and compassion did yearn towards him, and would not suffer him to be lost, or perish in this death and misery, without help: nor to be deprived of all the Creatures made for him, but would work a Redemption and recovery for him what ever it cost him: And thus in the very beginning of the declaration of the Gospel, and that life which was with God in Christ for men, and now manifested to men, in sending forth his Son in good will to die for our sins, and having raised him for our Justification, and filled him with life, 1 Joh. 11.2. and 5.11, 12. Rom. 5.25. Heb. 2.9. joh. 1.1, 2. he puts in this at the very beginning, All things were made by him, and without him was not any thing made that was made, and then he joins herewith, in him was life, and the life was the light of men. Joh. 1.3, 4. And what can be less seen or acknowledged in this manner of Connexion, than 1. That he made all Creatures for man, and man also, so he loved man above all Creatures; yea, though man was fallen, yet for the love he bore him, be would work a Redemption, and procure life, and it is in him for mankind. 2. That it is for men, that were made by him; men, as men his Creatures, not a part only, but the whole. Life is in him for all men made by him, whence All men, and Every man is expressed. vers. 7.9. and the World, vers. 10, 11.  
2. Such is his love to mankind, created by him, that for his sake he hath restored, and preserveth for men's use the residue of Creatures that were made for man, and hath prepared a liberty for the Creation to return to its first purity. Psal. 8. Rom. 8.20. Hebr. 2.6.9. When the Devil, that without a Temptor, of his own will forsook God, and became enemy to him, had by Temptation overthrown mankind, and got them in captivity for his slaves, mankind then being under sin, and wrath, and curse, so as the very truth and justice of the God of Mercy and Peace stood against mankind, and pressed for his overthrow in execution of the Curse, the Earth, with all the Creatures that were made to serve Mankind, were a●forfeited and dissolved, so as their purity and service of man was departed: and all turned in enmity against mankind, that was turnedenemy to God: The Angels of heaven having now no liberty or will to do any service for mankind, and Saith an ruling and carrying them with him, according to his will; Then was all out of Order before God, and went cross to his mind, so as he could not rejoice in his own works that he had created and made: But behold so great the love of God and CHRIST to mankind, That be would reconcile mankind in his Son; And make a Peace for them in and by the blood of his Son. And having made that Peace then by his Son, that made it to reconcile all things to himself. 2 Cor. 5.19, 20. Joh. 3.17. Psal. 85.10. and 75.3. Rom. 14.14. Mat. 28.20. Joh. 1.7. and 3.16. Hebr. 12.22. Mat. 18.10. In opening the way of life for mankind, setting him in such a state of favour again, That Mercy and Truth, Righteousness and Peace might agree in one for the salvation of Mankind,— That the oreatures might again be restored, preserved, and sanctified for the use of men,— and that the Gospel and good tidings of this grace of God might be declared to Mankind, that they might through him believe; And that in believing, they might have everlasting life: and that such at through his grace believe, might be in union and fellowship with him, and each other, and the holy Angels,— And that the Angels may minister to them: These being his Church, of whom Christ is the Head, who have th● specialty in his love,— And that the Heaven and Earth may be made new for these, that they may therein with Him enjoy the inheritance,— and that Satan may be wholly overthrown, and he, and all that will do his will, and be of his seed, may be turned into the lake that burneth with fire and brimstone. Ephes. 4.7.16. 1 Tim. 4.10. Isai. 65.17, 18. Revel. 20.10.14, 15. Jud. 15. And then is all right before God, wellpleasing in his view, and as he would have i●, who will rejoice in his works. Revel. 21.5. and all this (in love to mankind, created by him,) hath Jesus Christ undertaken to ●●e; that whosoever (of Mankind) believeth on him, may enjoy the benefit of it: And is not all this affirmed in the Gospel, where the Creation and Redemption are mentioned together. Col. 1.16.20. where also the same general words, of All things, are used in mentioning Creation. vers. 16. Reconciliation, vers. 20. and Preservation. verse 17. And what less now doth all this iuferre, then thus much, That all Creatures could not content him while Mankind was in a Remediless Condition; That all the Mercy shown to Creatures, is for the love he beareth to mankind; That the Redemption and Peace wrought by Him for Mankind, is as large as his Creation and Preservation of mankind:  
That he is able, and stands ready to Call, and in their submission to his Call, to bring them in to God; and what great and unspeakable love to mankind is this.  
3. This his love to mankind, is yet further confirmed by this, that in such joint mentioning of Creation and Redemption, he hath set a stamp or seal, and written a Testimony for mankind to read— of a Ransom given, and Redemption wrought for mankind, in that the earth dissolved by sin, is preserved: and the continual streams of wrath deserved, are kept off; Christ bearing up the Pillars of the Earth. Psal. 75.2, 3.— of a readiness to do them good in communicating grace to them. Acts. 14.17.— of Power to accomplish salvation in and upon them. Isa. 50.2, 3. c. of his nigh coming to them, in those works to lead them to repentance. Rom. 2.4. All which set forth the love of God to mankind. 1 Tit. 3.4. Psal. 19  
Secondly: That Gods being the Creator of man, and man's being the Creature of God, is used as an Argument, to induce to faith, to stir up faith, and to strengthen confidence in God, in times of distress, and in Prayer, and in holy walking. Job. 10. Thy hands have made me, and fashioned me, etc. verse 8.13. and Chapter 14, 15. Thou wilt have a desire to the work of thy hands, so Psal. 1.39.16, 17. And commit the keeping of your souls to him, as to a faithful Creator. 1 Pet. 4.19. And it is coupled with Redemption in the ground of Confidence: Isai. 43.1. Now mankind having sinned and fallen (by the Devil's Temptation, who though fallen, are and were the Creatures of God,) If God had not respected mankind, as his Creature, more than the Angels that fell; if his Son had not taken the nature of mankind, and therein suffered and made satisfaction for the sin of mankind: and so wrought a Redemption for mankind, created by him, that he might save mankind: And this as large as all mankind created by him; what force or strength could be in this Argument, grounded upon his very Creation and workmanship. To which also might be added, That God's Creation of all men by Christ, of which it were Atheism to doubt, sure Paganism at least, is set out nothing nigh so often in the Scripture, in those general words, All men, Every man, The world, The whole world; as the death of Christ, as the Runsom and Propitiation, to be the Saviour of All men, 〈◊〉: Let any diligent Reader consider it.   

CHAP. X.  
Of the Consideration of the constancy of the Scripture, in changing the Person, when having mentioned the general, it mentions the special.  
AS the Scripture in mentioning only that Redemption wrought by Christ in his own body with God for men, and the common salvation coming to men thereby: Doth ever, when it propounds it to bring men to believe, mention it in the third Person generally. And when it doth mention those high and peculiar privileges belonging to his chosen ones, doth never propound them in such general terms: And when it closeth both together in one sentence or expression, it useth such a word as may be applied to both senses, or either of them: as, Many; and not such a word as cannot be rightly applied to the special; as, All men, The World, etc. nor such a word as straitens the general sense: as, but many, only many, etc. so likewise we shall find, that when the Scripture speaks of the one and the other near together, however it express the one in the third Person generally, yet in mentioning the other, it changeth the Person, and speaketh also ordinarily, applicatively: as to instance.  
2. Cor. 5.19, 20, 21. In the 19 verse, speaking of the reconciliation God hath wrought for men in Christ, he affirms it for the world: and in the 20. verse, beseecheth men to be reconciled, on that ground, as himself and others were, verse 18. but speaking of the privileges by the death of Christ to those who in spiritual application thereof, have believed, and so received Christ, the righteousness of God, and God's righteousness in him, he changeth the Person, and saith, verse 21. he made him to be sin for as, who knew no sin, that we (he saith not The World, but we that in believing are righteous in and before him) might be made the righteousness of God in him: even have all God's Righteousness to him manifested in and upon us. This is the hope of his called and chosen:  
Gal. 4.4, 5. Speaking of that which God hath done for all, he saith, God sent forth his Son, made of a woman, made under the Low, to redeem them that were under the Law, (as all were. Rom. 3.19.) but mentioning the special Privileges of Adoption, he changeth the Person, and saith; That we might receive the Adoption of sons; not only, The Spirit of Adoption, as in believing at first, but all the privileges of Adoption. Joh. 1.12.  
1 Pet. 3.18. Speaking of what Christ hath done for all men, he saith, he suffered the Just for the : But mentioning what he doth by his Spirit in Believers, he changeth the Person, and saith, That he might bring us to God.  
1 Joh. 2.1, 2. Speaking of the peculiar privileges of Believers, he saith, If any man sin, we have an Advocate with the Father, JESUS CHRIST the Righteous, and he is the Propitiation for our sins: Such the Privilege of those that believe in Christ, that if overtaken with sin, they may seek and find pardon for themselves, and seek and look to receive all the Privileges promised them: having so great an Advocate with the Father, so beloved of him, so faithful to them, who is also the Propitiation for their sins: Wherein his love was first testified to them, and by virtue of which blood, he now Advocates at God's right hand for them, as is before shown: But having mentioned that which appertains to all men, he addeth a change of the Person, and saith, And not for our sins only, but for the sins of the whole world; That so Believers may know (though others sin) yet what Gospel to hold forth to them; and how to pray for them also: And like distinctions and change of Persons, or restrictions suitable to such a change, as Joh. 3.16, 17, 18. are usual in Scripture, wherein we may easily see the truth of that affirmed, done by Christ for all, and of that he hath to do for All, that they might be saved, to be indeed a truth (not depending for its truth on any one's believing, but) verily true, whether they believe it or no, and therefore true, that they might believe, and so true, that they shall one day confess it to be true, when yet they may be denied by him, for that denying to believe, when he told them. Phil. ●. 10, 11. 2 Tim. 2.13. Which wisdom of the Spirit, speaking in the Scripture, if observed, may help us to see the agreement of one place with another, that through rashness, some think unlike, and also how the word may be divided aright, when that which Scripture affirmeth for all, is so set before them, and that which the Scripture appropriateth to Believers, be applied to them, and it also proveth the Proposition.   

CHAP. XI.  
Of the Consideration of. 1 Tim. 2.6.  
FOr proof of the appearing sense of the words, and of the Proposition, three things are here to be viewed; First the force of the words; Secondly the Circumstances; Thirdly the scope of the Place.  
First, for the sense of the word itself, All; it appears to be meant of Adam, and all that come by propagation of him; because the opposition is between God and men, and only one man, The man Jesus Christ between, who gave himself a Ransom for all (men, vers. 5.) so all were created by him, and through his propitiation, are preserved by him, which also is given as the ground, proving Reconciliation wrought by him, and life in him for all men, and that ho enlighteneth every one of them. joh. 1.1, 4, 5, 9 Psal. 75.13. Col. 1.16, 20. Whence it is affirmed, All nations shall come and worship before him, Psal. 86.9. Yea, even those that have been enemies to him and his, and shall be judged by him. Rev. 3.9. Isai. 45.23. And this grounded on his obedience to the death of the Cross. Phil. 2.7, 11. Rom. 14.9, 12. So that this man Christ between God, and those men created by him, and he expressly said, to have given himself a Ransom for All; And all that have being from Adam, and so his nature being men: And here no exception of any one man, but the Man Jesus Christ, who is God-Man: That gave himself a Ransom for All men, The force of the word bears it to the largest sense, All Men.  
And yet to open the sense a little more fully, consider the use of the word.  
1. The word men is used in Scripture for Adam, and all his son, Hebr. 9.27. and they are called men most frequently, in respect of the mature and being of man, which they have from Adam. Psal. 4.2. Prov. 8.4. though sometime in opposition to God. Psal. 90.20. Isa. 31.3.  
First, Now very often, and in the fullest and most common sense, men, that are but men, and neither regenerated to God, nor wholly reprobated, and given up to Satan, are called men, Job 11.11, 12. Psal. 12.1. and 4.2. and 53.2.  
Secondly, And believers, that are regenerate, are also called men, and that even because they are so. Acts 1.11. 1 Cor. 3.21, 22. And they are also so called, in respect of some weaknesses, and passions. Acts 14, 15. and sometime in respect of some carnal walkings. 1 Cor. 3.3. But yet Believers are in Scripture called something more, and better than men, even the Sons of God. Joh. 1.12. 1 Joh. 3.1. and Saints. 1 Cor. 1.1. and Brethren, and faithful in Christ. Ephes. 1.1. yea, Christians. Acts 11.26.  
Some there are, who have imprisoned the truth in turighteousnesse, and hardened their hearts against the ●eanes God used for their good, till they be given over of God. Rom. 1.19, 24. and 2.4, 5. Prov. 1.23, 36. And these be also called men. Rev. 16.9. but yet these are in Scripture called also, something other, and worse than men, as Reprobates. Jere. 6.28, 30. the seed of the Serpent. Genes. 3.15. The Children of belial, Deur. 13.13. and of the Devil. Joh. 8.44. 1 Joh. 3.12. and with an emphasis, the wicked. Psal. 9.17.  
2. The words, All men, are found in Scripture to signify— sometime all these three sorts: Zaoh. 8.10. Ezek. 38.20.— sometime the first and latter sort together. 1 Thess. 1. ●.— Sometime, though seldom, the Believers only, whether sound or foined. 1 Cor. 7.7.— sometime, and that usually, the first and second sort together. Tit. 2. 1●. 1 Tim. 4.10. Acts 17.30. Luk. 2.14.— And sometime the first sort only. Tit. 3.2. Psal. 53.2.  
3. That, All men, 1 Tim. 2.6. Intentionally, expressly, principally, and especially, is meant of the first sort, for natural men, sons of Adam, sinners, unbelievers, unregenerate m●n; appeareth.  
1. Because this sense includeth All, at first, All men, having some time, in which they are such, and neither better nor worse than such, before they be either borne of God, or given over of God: Ephes. 2.1, 2, 3. Tit. 3.3. Rom. 3.9, 20.  
2. Because Christ died to make the propitiation for them, as they were sinners; and he is no where said, To die, and give himself a ransom to that end, for the good men, the Righteous, the Believers, and Regenerate, neither when they were such, nor as they were such, nor because they were such (though that they might be such,) but for men, sinners, unjust, ungodly, his enemies; yea, he is expressly said, to have given himself, for our sins, and to take away transgressions. Rom. 5.6, 8, 10. 1 Pet. 3.18. Gal. 1.4.  
3. Because this is a faithful saying, and worthy all acceptation, that Jesus Christ came into the world to save sinners. 1 Tim. 1.15.  
And thus it is clear, the force of the words carries it, to all Adam's sons.  
Secondly, the Circumstances in the place, from the foregoing and following verses, do carry it to the very same sense already expressed.  
1. It is the Apostle Paul that exhorteth Timothy, and the Churches also in exhorting him, and to be exhorted by him, to pray for All men; And they are the Churches, even the Believers, that are to pray for all men: And they are others, even all men, set forth in the third Person generally, that are to be prayed for: he saith not for, of all forts some; but for all men: and naming but one sort of men, which in those times might be most of all doubted of, he expressly saith, all of them. vers. 1, 2.  
If any say, were they not to pray for Believers, I answer, yes especially, but that is not in this place expressed, though more strongly included; as where our Saviour, speaking against blasphemy, expressing only ●dlo-words to be counted for, doth include blasphemy more strongly to be counted for. Matth. 12.36. If any a●ke, may we pray for such as to the Church's knowledge, have sinned against the holy Ghost? I answer, not; when they are so known to have sinned that sin, for than they have cast aside the sacrifice and ransom of Christ; and there is no more sacrifice for them, and so they are blotted out of the hopeful book of life, and separated from these All men, of which they once were, being now reprobated of God. jere. 16.30. 1 joh. 5.16.  
2. That this is the sense of all men, here appears by the Apostles care to settle the Believers in this persuasion: That it is good in the sight of God, to pray for all men: praying for their brethren, could not be doubted of them, to be good in the sight of God; but whether for all men, unbelievers, persecutors and opposers of the Gospel, many weak ones might doubt it, which doubt he labours to remove. vers. 3, 4, 5, 6. suitable to that, Matth. 5.44, 48.  
3. This farther appears by the motives by which he induceth them to pray for all men, which are only from Gods good will, and love to manward, and what in Christ, he hath do●e for them vers. 4, 5, 6. like the motive in like case given by our Saviour. Matt. 5.44.45. Whereas the motives to pray for believers, are together with these something more sweet; As the knowledge of this grace received by them, and working in them: Their uprightness with God and his, their faith in the Lord JESUS, and love to all the Saints, their fellowship in the Gospel. 1 Thess. 1, 2, 3. Col. 1.3.4, 9 Phil. 1.4.6.  
4. This farther appears by their manner of praying enjoined. viz. without wrath, without doubting, vers. 8. which though to be shunned in Believers, praying one for another; yet there it is not so incident, as when they think of those that have done them much evil, and are still cross to them and their holy Profession; so that here is an intimate minding of that. Luke 10.5. but Believers praying one for another, is to be yet in a sweeter manner, with longing howells, and desires; sweet remembrances, joy and confidence. Phil. 1.3, 4, 8. Ephes. 6.18.  
5. This yet more evidently appears by the things to be prayed fo●, for all men, Viz. That God would so order their hearts, That we (believers distinct,) might lead a quiet and peaceable life, in all good lines and honesty, that so the Gospel might run, and be glorified even amongst them. Like that. 2 Thess. 3.1. Joh. 17.22, 23. but the things to be prayed for, for Believers, are of an higher nature: as that preservation, sanctification, union, fruitfulness, etc. prayed for, job. 17.9.21. That increasing of love, sincerity, filling with fruits of righteousness, etc. Phil. 1.9, 10, 11. Tha● spiritual Knowledge, wisdom, strength guidance, etc. Col. 1.9, 10, 11. The Spirit of wisdom and revelation, etc. as Ephes. 1.17.20. and 3.14.17.  
6. This general and large sense also appears, by the manner of mentioning them that were to be prayed for: as, All men. Kings, and all that are in Authority, or eminent place: of which, very few in those times, nor is it usual to style Believers so, without addition of some other stile therewith, when they are mentioned to be prayed for: Who are mentioned in that respect (I hope) as Christians, and of the Church, as Believers, as Saints, Us, one another. Ephes. 6.18. Hebr. 13.18. Jam. 5.1 8. not set out in a third Person, distinct from the Church, as here they are: So that all the circumstances do show the sense to be, All Adam's sins, expressly, those unconverted, and inclusively Believers, and so All. men, and every man.  
Thirdly, the scope of the place carries also to the same sense; for by the praecedent and consequent verses, and the words themselves; The Scope,  
1. Appears to be a laying down of the Gospel; as it is to be Preached to every Creature, according to the Command. Matth. 28.20. Mar. 16.15, 16. which is true, and remains true, whether the hearers believe it, or believe it not. 2 Tim. 2.13. and herein also to give a ground of Preaching to all men, and every man the Gospel, as that which is true and certain, without any peradventure yea, or peradventure nay, 2 Pet. 1.16. 1 Cor. 9.16. 2 Cor. 1.18. That so on their believing, eternal life may be unquestionably promised them. Acts 10.43. and 13.38, 39 And their not believing, undoubtedly affirmed their sin, by which they are under condemnation and wrath. joh. 3.18.36. and their refusal condemnation. Joh. 3.19.  
2. To be laid down as a ground of praying for all men; yea, though they yet believe not, but hate and persecute Believers. Matth. 5.44. Luke 13.34. and herein also a Direction both how fare, and how much of the Gospel is to be preached to All men. Joh. 16.12. 1 Cor. 3.1.2. Hebr. 5.12.14. and 6.1, 2. and how fare: and for what things Believers are to pray for all men. Joh. 17.21, 22. Acts 7.60. And thus, and to these ends, and to this scope and End, as appears. vers. 1.2, 8.  
1. He showeth the will of God concerning the Mediator and men, what he would have the Mediator to do for men, namely, to save all men, that is (as other places of Scripture show,) to make satisfaction for them, pay the price, and make peace with God for them, and purchase them. Col. 1.20. 1 Joh. 3.5. Joh. 1.29. That he might be their Lord, and free them from that necessity of perishing they were in Joh. 3.17. and bring them all out of that death, they were through Adam's fall necessitated to have perished in, and so set them alive before him, to dispose of. Rom. 14.9, 12. 1 Cor. 15.21, 22.  
2. He showeth the will of God, what he would have the Mediator further to do for all men (when he hath in himself so saved them) namely, to bring all men to the knowledge of the truth, ver. 4. that they may know such Redemption to have been wrought by him for them, and to acknowledge him Lord, to the glory of God. joh. 12.32. Rom. 14.11. Phil. 2.11.  
3. He showeth, vers. 5. That this Mediator is, And that as God is one, so between God and men (fallen into sin against God) there is one Mediator, and that this Mediator, (who is God-man) is the man Christ Jesus. Joh. 1.27.  
4. He showeth, vers. 6. That the one part of the will of God, viz. Saving all men, as fare as salvation may forerun the knowledge of the truth, Jesus Christ hath in himself already performed; In that he gave himself a Ransom for all men: ANd this is so effectual, and acceptable with the Father; that by his acknowledgement, sin is removed, death abolished, and enmity slain in and by Christ, and peace obtained so fare for all men, that he hath given over all into the dispose of Jesus Christ, and made him LORD and Judge of all. Matt. 3.17. 1 joh. 3.4, 5. 2 Tim. 1.10. Ephes. 2.16, 17. 1 Pet. 3.22. Matth. 11.27. joh. 5.22, 27. Acts 10.36. and 17.31.  
5. He showeth that the other part of God's will, that is, bringing all men to the knowledge of the truth, Jesus Christ is performing, and will in due time perform, being a Testimony in due time, or to be testified in due time: as is shown in the common Salvation fore-spoke of here. Chap. 1. and such as by his Spirit in the means, will not here be brought in, to the knowledge and acknowledgement of the Truth, shall hereafter be brought to it, though then to their woe. joh. 16.7.11. Phil. 2.10.  
6. He showeth, that on this ground, this Gospel may be preached to all men, wheresoever such as have the word of grace put in their heart, and committed to them do come. vers. 7. and chap. 1.15. 2 Cor. 5.10.19.  
7. He showeth, that on this ground also, prayers are to be made for all men, for such things as may be helpful to bring them to the knowledge of the truth. vers. 1, 2, 3, 4, 8. That so (which is most to be desired,) they might be overcome to believe it: or else left without excuse (to the glory of God,) at that day, when they shall be constrained to acknowledge it.  
Now all along, from the first to the eight, and so in vers. 6. no farther thing is mentioned, but that which belongs to all men to hear; No more but the truth of that which Christ hath done for all men, and will do to all men: and no more but such services of love, as Believers for the Gospel's sake, are indebted to all men in. Rom. 1.14.15, 16. Phil. 2.15, 16. Matth. 5.44.  
The Gospel declaring still higher, and more peculiar privileges for those, that by the Spirit in this Gospel, are brought not only to believe the truth of all this grace, but there through to repentance, and to faith in Christ for that salvation he works from heaven, and so to walking in that faith, and therein testified the called and chosen of God. 1 Thes. 1.3, 4. Then, and to such the Gospel holds forth such a portion of Spirit, such manifestations of love, as before now they were not able to understand, nor capable of receiving. 1 Cor. 9.14, 15. Joh. 3.12. and 14.17. Such peculiar privileges in many places named, as are peculiar to them, and never set forth in such general words as the other, which would at some time have been, if every m●n, and the World, had been but only the Elect: or if that spoken in general, had been no larger than the special: So that it every way appeareth, that the words All men, 1 Tim. 2.6. is as large as Every of All mankind: All that I have met with against this large extent of the words All men, is this.  
OBJECT. 

That the All here to be prayed for, is as large as the All Christ gave himself a Ransom for.  
But we are not to pray for All men, for there are some that sin unto death, for whom we are not to pray.  
Ergo.    
But this Argument hath no force, for Paul here directeth to pray for All men, and john showeth us how long we may pray for some, even till they be known to have sinned the sin unto death. 1 joh. 5.16. And what is that sin unto death, but that willing treading under foot, and casting aside, and offering despite to, or blaspheming the grace of God procured for them, by the Death and Ransom of Christ, and tendered to them with light and power in the means, till one be given up of God. Hebr. 6.5, 6. and 10.29. Joh. 3.19. And till this be so known, even those were to be prayed for. And so this Argument is turned against itself.  
But there are two evil consequences arise from the Propositions, so, and to such an end framed: The one to colour that Impious opinion, of praying for the dead, That are known to be Elect, if the All we are to pray for, were as large as the All Christ gave himself a ransom for; The other of fastening an error in the heart, of comparing and equalling man with God; as if all men, and every man were no larger in God's view, and in opposition to him, then in the view of men, and opposition to them.  
And to take away both, one saying may serve: Needful it is, that the foundation be large enough to bear all the stones that are to be laid on it; but not needful that every stone should be equal to the foundation in length and breadth, whether applied to Persons, Doctrines or Uses: So that Christ gave himself a Ransom for all men; Is a good ground for us to pray for all men in our times, as it was for them before us in their times; and will be for those after us in their times: But to reason crossly thus. Christ gave himself a Ransom for no more, than we now, living may pray for, or those written to● might, is monstrous.  
So that every knee shall bow, and every tongue shall confess to God: Is a good ground for any to say of themselves and others. Every one of us shall give account of himself to God. Rom. 14.11.12.  
But to reason crossly thus, and for any sort of men to put in their but, and say, none but us, or we shall appear before the Judgement-seat of Christ, were a gross contradiction to the truth, and an abuse of Scripture; and the same may be said of the Ransom: So that this firmly stands in 1 Tim. 2.6. when the Question is asked, For how many hath Christ given himself a Ransom? Then without equivocation, limitation, or Gloss, to answer. For all men.   

CHAP. XII.  
Of the Consideration of that Sentence in Hebr. 2.9.  
IT appears, that this Epistle was writ and sent to the Hebrews, Viz. The zealous jews that did believe, and such Gentiles, as believing, were yet preselited and regulated to them; And most probable, the Epistle sent to those at and about Jerusalem; who though the● believed JESUS to be the Christ, the Saviour of the World, and doubted not, but that his death and Ransom given, was for All men, and that therefore Christ should be the Judge of All: Acts 10.30. Yet the ●leer removal of many Jewish and Levitticall Rights and Observations, they did not believe: Likewise the free participation of the Privileges of the Gospel, by believing Gentiles, and fellowship with them, without being regulated to them in such Jewish Observances, they neither yet fully believed, nor could endure to see, or well abide the hearing of it, whence, what hard conceptions they had of Paul, is evident. Acts 21.20.21. And to what a straight Peter was driven to please them, and how reproved for it, appears Gallathians 2.11, 14. Whence also this Epistle is without the Authors Name prefixed to it: Nor is it so general as the Epistles of Peter and John, Nor is the stile like the stile in Paul's other Epistles, nor could he speak in such fullness of the height and extent of these privileges to them, as to the Believing Gentiles. Hebr. 5.11, 12, 13. Yea, he useth many phrases more common, with, and suitable to the jews, then in his other Epistles; his principal business in this Epistle, being not so much the opening of the foundation, as the leading them to perfection, in the knowledge, enjoyment and usefulness of the New Testament of Precious Promises, with the fruits thereof, as is evident through the whole Epistle.  
Besides in Hebr. 2. cap. the verses both before, and following the 9 verse, treat of farther things, than the Ransom and Propitiation only, or that also which is procured only thereby, and so belonging to All men, even of the fruits of that: and the pouring out of his Spirit also by virtue of his High-Priesthood at his Father's right hand, and so of higher Privileges than can be affirmed for All men, or to any but the called and chosen of CHRIST. Hebr. 3.1. and 9.15. whence also the Phrase is changed in verses following, which is not so in. 1 Tim. 2.1, 8. though yet some Phrase he such, at if the Gentiles had been writ to, and the Ransom and Propitiation only spoken of, even some other Phrases also would have agreed in the same truth; for whereas God made all Nations of ●ne blood. Acts 17.26. Did not Christ partake of the same flesh and blood. Joh. 1.14. Gal. 4.4. And did not be partake of the nature of Adam, and not of Angels. Luke 3.38. but here the Apostle writ to the Jews, and of farther things than the Ransom and Propitiation only.  
All which considered, if at all in any place of Scripture, the death of Christ, as the Ransom and Propitiation speak of in the Third Person, as a Propitiation for Faith, could be sound spoken of, as for God's Elect and chosen only, or for any less than All men, it would surely have been so found in this place, there being so much cause for it, if any such saying could have been in truth. But behold.  
1. Here it is affirmed, for All men, not only in a general lump, but for Every man, as intimating all the particulars in the general, every singular man, such the force of the word here. Heb. 2.9.  
2. Here also the opposition is between God and men (even men Created by him, to whom it is appointed once to die, and after that the Judgement. Heb. 9.27.) and the death of Christ for men be-between; And is not that expressly said, to be for Every man? like th●● to the Gentiles, affirmed, 2 Corinthians 3.10, 14, 15.  
3. Did not God also for a little time, make his Son inferior to the Angels, in giving him a body that might suffer death, Hebr. 10.5. and is it not here expressly said, to be for Every man, as well as that in 2 Cor. 5.10.14.  
4. Did not God glorify Christ, in setting him forth as a public Person in the room of All men (as the first Adam was, who was a figure of him to come, though he lost his honour, and himself, and us quickly. Psal. 49.7, 8, 20.) that he might Ransom all the first Adam had lost, and be their Lord; is not that expressly said here, to be every man, as it is. Rom. 14.9.11, 12. and 2 Cor. 5.10.14, 15.  
5. Hath not God also glorified him at his own right hand, to be the Lord of the dead and the Living, and that all shall come before him, and how to him, and be judged by him; even because, by the grace of GOD, he tasted death for every man, as is here express. Phil. 2.7.11. Rom. 14.9.  
6. Is not this his death for every man, affirmed to be in love and goodwill, by the grace of God, and so for a gracious end; and doth he not on this ground, call all the ends of the earth to look to him, and be saved. Is. 45.22. and is not that the ends of the earth, that is of God's creation. Is. 40.28. and is not that meant here of men, in all the ends of the E●●th. Prov. 8.4.31, 32. and is it not here expressly said, every man. And so the force of the word, with all the Circumstances (and the drift of the Epistle, and business treated of, that would have required limiting, if it might have been) do fully show: That if the question be asked, For how many did JESUS CHRIST, by the grace of GOD, taste death? Then, without any equivocation, limitation or Gloss, to answer with Hebr. 2.9. For Every Man.   

CHAP. XIII.  
Of the Consideration of like places in Scripture, speaking in like manner.  
NOw other places of Scripture, that speak of the same business, namely of the death of Christ, as the Ransom and Propitiation only, and that which is the fruit of that only, And this propounded in the third Person generally, and as the ground of Faith, and of Preaching the Gospel to all men, and praying for all men, and inviting them to Believe, and waiting for the same, etc. must be viewed.  
2 Cor. 5.19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.  
Two things are here evident: First, that there is a Reconciliation and Pardon for the World, which God hath already wrought in Christ, while the world lies still in enmity, and under sin, for not receiving the same, so as it might reconcile them to Christ, and so to God, in, and through Christ, that they might receive that Not-imputation mentioned, Psal. 32.1, 2. Rom. 4.5, 6. which yet they have not; for he saith not, God is, or God will be Reconciling the world to himself, as speaking of the work of his Spirit, in the word of his grace, with and in men; nor doth he say, God was in the World reconciling them, as speaking of the spiritual application of the Blood of Christ in the hearts of men, reconciling them to God, but God was in Christ, reconciling, etc. as speaking of the work of God in Christ, the Reconciliation he hath already wrought in Christ for men, (as that Col. 1.20.) and true, though they believe it not: And this expressly distinct from that Reconciliation effected in Men by his Spirit (in belief of the former,) reconciling them in their hearts and Powers to GOD; of which before, Verse 18. Col. 10.21.  
Secondly, the Gospel of this Reconciliation wrought by God in Christ, was Preached by Christ in the world, that men might have believed it, and in believing, have been by him reconciled to God. Joh. 1.4, 5, 7, 9, 10, 11. And now Christ is gone up to heaven, he hath left his Servants in the Work, in his place, for ministration, and hath put his Word in their hearts, that they might declare it in, and to the World; that men might believe this Reconciliation wrought with God for men, in Christ, and therethrough, be reconciled to God by Christ. verse 20, 21. and chap. 6.1, 2. compared with. Joh. 17.15.18.21, 23.  
So that this Reconciliation, already wrought by God in Christ, to be declared for so gracious an end, Is without all Controversy, for the world, but what World, let the Text show,— The world of mankind. verse 11. We persuade men: and that those men that must all appear before the Judgement-seat of Christ. verse 10. that were dead. verse 14. and aught to live to Christ. verse 15. whereof, in hearing this report, some are Reconciled to God by Christ. vers. 18. some not. vers. 11. some begun to be, vers. 20. some receive the grace of this Tidings profitably; and some, (it's to be feared) receive in vain. Chap. 6.1, 2.  
Joh. 1.9. He is the true light, which lighteneth every man that cometh into the world; here again it is evident, That through the Ransom given, and propitiation made by Christ, and the life, light and redemption in him thereby for men, There is life obtained, and a door of hope opened, and some mercy extended, and some light at some time vouchsafed to every one that cometh into the world: But what World? Let the Text show. The world of Mankind. vers. 4. which God made by Christ. vers. 3.10. Into which Christ came, and which know him not. vers. 10. which were his own by Creation and Purchase, and mercy vouchsafed, and yet received him not, vers. 3, 4, 5, 7, 1●. To as many of whom, as did receive him, he gave Power to become the Sons of God. vers. 12.  
But that this matter may yet more plainly appear, let us view what the holy Ghost saith of the World, in this respect; and that,  
1. Of the world in general. Joh. 1.29. Behold the Lamb of God which taketh away the sins of the world. Joh. 3.17. God sent not his Son into the world, to condemn the world, but that the world through him might be saved. Joh. 4.42.  
This is indeed, The CHRIST, The Saviour of the World. 1. Joh. 4.14. We have seen and do testify, that the Father sent the Son to be the Saviour of the world. Joh. 6.51. My flesh, which I give for the life of the world. Joh. 12.46. I am come a light into the World.  
2. Of the World, distributed into its parts. Some believing on the Son of God, when the Gospel comes, and some not believing. Joh. 3.16.18. God so loved the World, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life, (proved, vers. 17.) and then it follows, He that believeth 〈◊〉 him, is not condemned, but he that believeth not, is condemned already, (he saith not, Because Christ died not for him, or came not to save him, but) because he hath not believed in the Name of the only begotten Son of GOD. vers. 19 And this is Condemnation, that light is come into the world, and men love darkness rather, etc. and so verse 36.  
3. Of the World, opposed to Believers in the World, whether Jew's or Gentiles, both being the whole World. 1 Joh. 2.1. We have an Advocate with the Father, JESUS CHRIST, the Righteous (and this is true of Believers, and peculiar to them, but common to them all, whether Jew's or Gentiles.) And he is the Propitiation for our sins, and not for our sins only, but also for the sins of the whole World.  
4. Of the World divided, and such particulars set out, as cannot be the Elect and chosen Sons of God. Joh. 18.47, 48. If any man hear my words, and believe not, I judge him not; for I came not to judge the World, but to save the World: He that rejecteth me, 〈◊〉 and receiveth not my words,— The Word that I have spoken, shall judge him at the last day: Sure then, this Word and Gospel of his was true, and they shall be rightly Judged by it. John 3.16.20. and 16.8, 11.  
5. Of the World, as the Elect are in due season, chosen and called forth of the state and fellowship of the World, and so distinguished from it, while many of the Elect are yet in, with, and of the World, Joh. 15.19. I have chosen you out of the World; therefore the World hateth you: And thus of the World distinct, it is said of it. That it lieth in wickedness, 1 Joh. 5.19. and doth not know the Sons of God. 1 Joh. 3.1. Seethe not the Spirit, nor knoweth him. Joh. 14.17. nor can perceive or receive the things of the Spirit. 1 Cor. 2.14. but doth persecute those that are led by that Spirit. Joh. 16.1, 2.33. Yet even among these, and even in Fellowship with them also, are many of the Elect Ones, to whom yet all these say agree: Though in due season they shall be called out of the Fellowship of the World, as the Called ones have been, who were once of them, as these now are. Acts 9.1, 6. 1 Pet. 3, 9, 10, 12. Ephes. 2.1, 2, 3, 4. Tit. 3.3. and so All men in general, and Believers, and Unbelievers, Elect and Nonelect, together, called and uncalled, to be called the World, is frequent in Scripture; And of it every way so called, CHRIST is called the Saviour of the world, and said to come, That the world might be saved.  
But the Elect, called and chosen out of the World, distinct, they are called, A peculiar People, A chosen generation, A Royal Priesthood, An holy Nation. 1 Pet. 2.9. The heavenly Jerusalem: Zion, The City of the Living God, The Church and House of God. Hebr. 12.22, 23. and 3.6. Ephes. 2.19, 20. The Sons and Daughters of Almighty God, 2 Cor. 6.18. A people chosen out of the world. Joh. 15.19. Of whom Christ is not only the Saviour, but the head and Husband, etc. but that the Elect only, or distinct, should be called the world, is such a thing, as I never found in Scripture, nor met with any, that could produce the place where, and prove it so.  
And now, if we couple with the death of Christ, as the Ransom and Propitiation, This end of it, That he might be the Lord of All; and that all might live to him, and therein become saveable, and so be made alive before him, as to receive Absolution, or condemnation from him; what saith the Scripture?  
Rom. 1 4.9. To this end Christ both died, and rose and revived, That he might be the Lord both of the dead, and of the Living.  
2 Cor. 5.14, 15. We thus judge, that if One died for all, then were all dead: And that he died for All; that they which live, should not henceforth live unto themselves, but unto him that died for them, and rose again.  
1 Cor. 15.22. As in Adam All dye, so in Christ shall All be made alive, and we must All appear before the Judgement-seat of Christ. 2 Cor. 5.10.  
And if we look on them that stumble at Christ in his Gospel and refuse and deny him, doth not the Scripture say, Such (2 Cor. 8.11.) perish, for whom Christ died. 2 Pet. 2.1. even denying the LORD that bought them, and bring upon themselves swift destruction; And are they not said, To have troad under foot the Son of God, and count the blood of the Covenant, wherewith they were sanctified, an unholy thing, and to offer despite unto the Spirit of Grace. Hebr. 10.29. and to be trees twice dead, Judas 12.  
And if we look upon the accomplishment of this end of the death of Christ, doth not the Scripture say. Before him shall be gathered all Nations, etc. Matth. 25.32, 40. and that even because, to that end he died. Rom. 14.9.11, 13. Phil. 2.8, 11. and rose: And so, in the Name of JESUS, every knee shall bow, and every tongue shall confess, that JESUS is the LORD, etc. Isai. 45.23. Psal. 86.9.  
And if we look on those, to whom the Gospel is to be preached, saith not the Scripture. Matt. 28.19. Teach all Nations. Mark. 16.15. Go ye into all the World, and Preach the Gospel to every creature.  
And doth not all these places of Scripture, hold forth, and explain and confirm the same sense, that 1 Tim. 2.6. and Hebr. 2.9. importeth; and so confirm the truth of the Proposition.  
That JESUS CHRIST, by the graze, goodwill and favour of God, did taste death for every man, and so gave himself a Ransom to God for all men, and so is become the Propitiation of the sins of the world; and the Saviour of the world; Yea, that the world through him might be saved.  
There is no one thing in all the Scriptures, more fully and often, and in plain Sentences affirmed, than this.   

CHAP. XIV.  
Of the Answering the most usual and strongest Objections, framed against this part of the Truth.  
THE Objections I have met with, I desire to couch as many together as I may, and to set them down as faithfully, and in the greatest strength that I have met with them, and to answer as directly to them.  

OBJECTION I.  
The Scripture, in such places as. 1 Tim. 2.6. Hebr. 2.9. and Joh. 4.42. Are not to be understood in the sense which the words seem to Import; And this Objection is fortified with divers Reasons, as to instance the chief of them.  
1. The words of Scripture cannot be always taken in the sense they Import; as, I am the Vine, I am the Door, This is my Body.  
2. The words, All men, and Every man, are often found to mean but some, even God's Elect and Chosen.  
3. The death of Christ is often said to be but for many, and those many his sheep.  
4. There was great reason, that such general words, as All men, and the World, should be used in those times when Christ and his Apostles were upon the face of the earth, when they meant but some, even the Elect, God's Elect and chosen in all Nations.   

ANSWER.  
For the Affirmation, which is the Objection itself, the contrary may be affirmed, for though the Scripture speaketh sometime more plainly, sometimes Metaphorically, and sometime parabolically, and Figuratively; yet always truly, and in that very sense the words so spoken, and as the place in which the words are, and the businese about which they treat, do Import; For God is a God of truth, and Christ is the Truth. Psal. 31.5. Joh. 14, 6. and told the truth, which he heard of God. Joh. 8.40.45. and did bear witness to the Truth. Joh. 18.37. and the holy Spirit, that convinceth, and will convince the World of sin, for not having believed on Christ. Joh. 16.8. and by whom the Prophets and Apostles spoke. 2 Tim. 3.16. 2 Pet. 1.21. Is the Spirit of Truth. 1 Joh. 4.6. and 5.6. and the Word of God, both essential and instrumental, is Truth. Joh. 17.17. and the Word of Truth. 2 Cor. 6.7. Col. 1.5. And the Prophets spoke the Truth of God, which Christ came to confirm. Rom. 15.8, 13. And John Paptist bear witness to the Truth. Joh. 5.33. And the Apostles renounced the hidden things of dishonesty; not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the Truth, commending themselves to every man's Conscience, in the sight of God. 2 Cor. 4.2. and spoke the Words of Truth and sebernesse. Acts 26.25. And that with great plainness of speech; and not with a veil over their face neither. 2 Cor. 3.12, 13. and the Scripture tells us, That he that hateth, dissembleth with his lips. Prov. 26.24. And that God needeth none to talk deceitfully for him. Joh. 13.7. how can it be then, that any of us believing, and reverencing God and Christ, and his Spirit as truth, and his Word, as a Word of Truth, and his Prophets and Apostles, Preachers and Writers of Truth, and that with plainness: That when they all say, That Christ, by the grace of God, tasted death for every man, and gave himself a Ransom for All men, and is the Saviour of the World, and the Propitiation for the sins of the whole world: That any of us, I say, should presume to say, His Words have not the sense or meaning, they seem to import. Truth it is, the mind of God in the Scripture is mysterious, and the Scriptures are full of profound Mysteries, but they are divine and heavenly Mysteries of Truth, Righteousness and Goodness, delivered in words of Wisdom, (but not the wisdom of this World,) so that we need a spirit of grace and Wisdom from Christ, to open our eyes to see, and our hearts to receive them. 1 Cor. 2.8.15. Yet the mysteriousness of the Scriptures stands not in any equivocal hiddenness, and doubtfulness of speech, like the Oracles of the Heathens supposed gods, that by the wit of men, might be made true, which way soever taken, though contrary to what they imported, to those that sought and trusted to them; but the Scriptures, though mysterious, yet so full of unchangeable truth, that when by the spirit of grace, the knowledge thereof is so given to any man, that he understands the same: It will appear to be so right and plain, and just, according to the words, in which it was expressed, That he that understands will say, As I have heard, so have I found in the house of God. Psal. 48.8. and will not contradict, but confess the truth of Christ's own sayings. Prov. 8.6, 9 Hear, for I will speak of excellent things, and the opening of my lips shall be right things, for my mouth shall speak truth, and wickedness is an abomination to my lips: And the words of my mouth are in righteousness. Nothing froward, or wreathed, or perverse in them. Let none of us therefore say any more, His words hath not the sense they both express and import: More need not be said to this; but because the Reasons used to fortify the Objections, are by some used as Arguments, they must also briefly be answered.   

I. The first REASON from the words, I am the door, etc.  
1. It is injurious; Seeing it is confessed by the most and soundest Interpreters, and ordinarily used as an Argument against the Papists, prohibiting Christian people the reading the Scriptures, under pretence of their difficulty to be understood; that whatsoever is necessary to salvation, is therein plainly delivered, even so, as the diligent and humble Reader may easily understand. Now nothing more necessary, nor more plainly delivered; then the foundation, and first beginnings of the Gospel of Christ, against which is here Objected, and so the Affirmation of sound Interpreters; yea, and the Scripture itself gainsaid.  
2. It is unjust, seeing it is granted by Interpreters, that hard and difficult places, as Sacramental Speeches, Allegories, Parables, etc. are to be opened by plain places, and not plain places made dark by them. Now, I an the Door, Joh. 10.9. and The Vine, Joh. 15.1. are Metaphorical speeches. And This is my Body, Matth. 26.26. is a Sacramental Speech: Thus confessed by All, There being a greater Mystery, and mystical signification therein: then men, at first hearing the Gospel, or in first receipt: till they have some acquaintance with, and growth in the things of Christ, can understand: Therefore very unjustly brought forth, to darken the say in Hebr. 2.9. 1 Tim. 2.6. and Joh. 4.42. being plain, and of the beginnings of the Gospel, by which those other say are to be explained.  
3. It is very gross, Intimating (yea some have said it,) As if the sense those words seem to Import; were as if he mere a door of wood, and an earthly Vine, and as if the Sacrament all bread were transubstantiate, and turned into, and become the corporal or natural body of Christ: whereas there are no such words in any place, nor any importing such a sense: and if it were lawful to become ridiculous, to answer such ridiculous conceits, as are thought so strong: as if no truth to be found in such say of Scripture, without casting out the sense, the words seem to import: I would ask this puestion; Isa master say to his servant, Reach my clothes in the Press: and a Dame saith to the maid, Turn the cheese in the Press; & the Child cries to his mother, The Pot boiles over, and runs in the fire, cannot all these (by mean Country people,) be understood in the very same sense the words import; though Press have no one sense in one saying, and another in the other saying, and the pottage, not the po●● run in the fire; but I leave this, lest I run too much into folly, to show this foolish arguing.  
4. It is very false; for Jesus Christ is the very Door, and Way indeed of entrance into any Peace with God, or approaching for any life to him. Joh. 14.16. Ephes. 2.17, 19 And he is the true Vine indeed, of the Father's setting, and filled with all living sap of the Spirit: whence all true fruit comes. Joh. 15.1, 7. Hos. 14.8. And our Saviour, being to finish his sufferings, and shortly to leave the World, having newly eaten the Passeover with his Disciples, himself being the Truth of that was Typed and Shadowed thereby, (both in Remembrance, and Thing remembered,) And now Instituting the Supper, in which his Disciples and Believers may have him, and his Sufferings, with the benefit thereof; in such fresh Remembrance: That they might have somewhat from his own hands, to be in stead of his visible presence with them (who by spirit would be still with them,) That they by faith, in use thereof, might have fellowship with him, eat and drink with him; yea, eat his Flesh, and drink his Blood; and so enjoy such Communion, as they become one Body in and with him, and each other: He now in Delivery of this Remembrance,  
1. Was present with them, speaking, and instructing them about the Propitiation made by his Sacrifice, and the Testament seated in his blood.  
2. He instituteth this Ordinance for them, to keep in mind, and show forth his death, till he come again: and to have Communion with him, and one another.  
3. The business was known to be mystical, and as we call it, Sacramental, in which a Command and a Promise meet, in appointing the use of an outward sign and Action: as in that they had now be about: as appears. Exod. 12.1.  
4. This business was not appointed to, nor the words spoken to the men of the world, to unbelievers, (as that part of the Gospel here treated of, is also to be) but to Believers, that had already some spiritual discerning, and a Promise of a further portion of Spirit to be given them.  
5. He saith not, This is changed into my body, nor so much, as this bread is my Body, nor a word to colour such a gross conceit as Transubstantiation; nor doth he say, This is only a signe or figure of my body; his words are of more force than so: and now to a spiritual understanding, what should be the scense? but what the words by him spook on such an occasion, in such a business, to his Disciples, do import: So that this Argument appears injurious, unjust, absurd, and false, and so of no strength.   

II. The Second REASON.  
That the words All, and Every man, sometime mean but some: This Reason is already answered, and proved vain and fraudulent in Chap 5. For,  
1. If in a thousand places, where the opposition is not between God and men in general, as in 1 Tim. 2.6. nor the speech of God and by God, as in the places already instanced. Then it is not at all to the purpose.  
2. The words All men, and Every man, when it is spoke by God, and of his works, and the opposition between God and men in general, whether it speak of the Creation of men by Christ, The fall of men in Adam, The Ransom given for men by Christ: The resurrection of men, or their account giving to him, is never found to mean less than All men, and every man, which proves the fraud of this reason.  
3. The words All men, and Every man, being always taken in the largest sense, the scope of the place, the business treated on, and the Circumstances therein, and sentence in which the words are used, will bear, as is shown before: Chap. 5. and no larger affirmed here; This Argument is turned against itself; that it must needs be so taken here in 1 Tim. 2.6. Hebr. 2.9.  
3. The third Reason, That the death of Christ is often said to be but for many, and those many, his Sheep.  
1. This Reason is weak, and of no force, for the word many is oft so used, That it both signifies All, and Every man, and also amplifieth, or setteth forth the greatness of that Number, as in Dan. 12.2. Many of them that sleep in the dust of the earth, shall awake Rom. 15.19. Through the offence of one, many be dead, by one man's disibedience many were made sinners: and in other places, where many cannot, nor is by any Christian understood for less than All men.  
2. This Reason is equivocal, subtle, and fraudulent; seeing where All men, and Every man is affirmed of, The Death of Christ, as the Ransom and Propitiation, and the fruits thereof only, is affirmed for them.  
But where the word many is in any place used in this business, there are more ends of the Death of Christ, than this one affirmed of, as before is shown at large, in Chap. 2. and 3.  
3. This Reason is false and ungodly, for it is no where in Scripture said, That Christ died, or gave himself a Ransom but for many, or only for many, or only for his Sheep; and it is ungodliness to add, to, or diminish from the Words of GOD in SCRIPTURE.  
4. This Reason is deceitful and erroneous; for the Scripture doth no where say, Those many he died for, are his Sheep, (much less his Elect, as the Reason intends it.) As for the place, Joh. 10.15. usually instanced to this end, it's therein much abused; for our Saviour, Joh. 10.— Did not set forth the difference between such as he died for, and such as he died not for: or such as he died for so, and so, and not so, and so: but the difference between those that believe on him, and those that believe not on him, vers. 4, 5, 14, 26, 27. one hear his voice, and follow him, the other not,— Nor did our Saviour here set forth the privileges of All he died for, or for whom he died for so and so but of those that believe on him, through the Ministration of the Gospel, and so to know him, and approach to God, and enter the Kingdom by him vers. 3, 4, 9.27.— Nor was our Saviour here, setting forth the excellency of those for whom he died, or died for so, and so only, wherein they are preferred before others; but the excellency of his own love, with the fruits thereof, to those (not only that he died for, but also) that are brought in by his Ministration, to believe on him, vers. 11.27.— Nor was our Saviour here treating so much of his Ransom giving, and Propitiation making, as of his Ministration of the Gospel, and so of his love and faithfulness therein, wherein he laid down his life for those ministered too, and therein gave us example, not to make Propitiation for sin, but to testify Love in suffering.  
Besides, the opposition appears here to be, not so much between Elect and Not-Elect, as between Jews called, and Gentiles uncalled.  
Besides, there is in Scripture great difference, between sheep, and sheep of his flock and pasture, of which he here speaketh. vers. 4, 5, 11, 15, 16.  
Besides, sheep, vers. 4.5, 11, 15. are not mentioned, as all those for whom he died, but as those that by his ministration are brought in to believe and enjoy the benefit of his death, and to whom he ministereth and communicateth spirit. vers. 3, 4, 27. like that John 17.6, 7, 8.  
Besides, here is more ends of his death mentioned, than Ransom, or Propitiation only: and yet it is not said, only for his sheep: and when the Ransom or Propitiation is only mentioned, It is said, for all men, so that this reason appears weak, fraudulent, ungodly and erroneous.  
4. For the Affirmation: that there was great reason that such general words, as All men, Every man, and the World, should be used in those times, when Christ and his Apostles were upon the earth, when they meant but some, even God's Elect and chosen among All Nations.  
This is as evil as all the Reasons before, and as gross as the Objection itself; for though there be a holy and spiritual wisdom and Prudence to be observed in speeches and carriages, in respect of the evilness of some times: Amos 5.13. Mic. 7.5, 7. Matt. 3.13.16. Yet the holy Scripture doth furnish us hereto, for all times, and is able (through Faith) to make the Believer wise unto Salvation, and the man of God perfect to every good work. 2 Tim. 3.15, 17.  
But that any other doctrine, or contrary Words, should be necessary to deliver the Gospel within these times, Is monstrous to affirm, and expressly contradictory to the Scripture Commands.  
Besides, according as it is written, Those, whose faith we are to follow, are such whose word and Conversation hath this end, To hold forth in the Gospel JESUS CHRIST, the same yesterday, to day, and for ever. Heb. 13.7, 8. And as Jesus Christ is that Essential Word of God, which endureth for ever: for is the Word of the Gospel, which came forth of the mouth of God, and declareth Christ; That created and instrumental Word of God, which in the truth, plainness, certainty, and goodness of it, endureth for ever. 1 Pet. 1.23, 25. And though this Gospel came forth less largely and clearly at the first. Genes. 3.15. 1 Joh. 1.1, 2. yet after, more fully and clearly to Abraham. Genes. 12. and 15. and 17. Gal. 3.8. And then more clearly still to Mases. Deutr. 18.18, 19 and 30.11, 15. Acts 3.22, 26. Rom. 10.6, 10. and so more clearly still to Isaiah, and the residue of the Prophets. Isai. 53. and 55. Acts 2.16, 36. Rom. 10.13. etc. and yet still more clearly by John Baptist. Luk. 1.76, 79. Matth. 11.9, 10, 11. But still more and most fully and clearly by JESUS CHRIST, and his Apostles. joh. 1.16, 17. and 3.15.17. Ephes. 3.5. which Apostles of Jesus Christ (in respect of Christ being come and having died, and being risen and ascended, and filled with spirit, and for whom, and to what end, and what he is become for all men, and what to, and for those that believe on him,) They have laid the foundation, and other foundation can no man lay, then that which is by them laid. 1 Cor. 3.11. Ephes. 2.20. And this is done by them also, in words of Wisdom. 1 Cor. 2.4.7. And he that addeth to the words Christ hath already revealed by them: God will add to him all the Plagues recorded in that Book: and he that taketh away from those words; God will take away his part out of the Book of life. Revel. 22.18, 19 And if any man, or Apostle, or Angel from heaven, shall preach any other Gospel, then that they have preached, we are to hold him accursed. Gal. 1.8, 9 And what shall we then account of this Reason.  
Doth not the words of Christ and his Apostles express their meaning? Or did their words serve but for those times, Are they not necessary now? have any of us found out fit words to express the Gospel in these times, now Christ and his Apostles are not upon the Earth: shall mortal man be more just than God? Shall a man be more pure than his Maker: Job 4.17. shall any direct the spirit of the Lord, and be his Counsellor, to teach Him? Isai. 40.13. Doth he need us? Or shall not his Excellency make us afraid? Job 1 4.9, 11. Shall any presume to prescribe him fit words for these times: and then pull down his meaning to their own, and say, What ever his words are, they have not the meaning they seem to import: but their words have: and he meant as they do; O ye Heavens, be astonished at this.  
But here is not all the evil of this Reason; for it doth not only deny the truth and fitness of the words of the Gospel, and dishonour God, to put honour upon man: but it pleadeth for, and justifieth many ungodly and profane men: for when Believers plead for their brethren's— waiting and praying for the spirit of grace, to be more abundantly given them. Luk. 11.13. Joh. 7.38, 39 Acts 3.38. And to desire to have spiritual and gifted men to Preach the Gospel. 1 Cor. 12.3, 11. 1 Tim. 3.2. and to have much Preaching and praying. 2 Tim. 4.2. Col. 4.2. and to have good order in our Assemblies. 1 Cor. 14.40. and frequent Assemblies. Hebr. 10.25. and brotherly Society. 1 Pet. 2.17. and 4.8, 11. and patiented enduring the reproaches the World casteth on Christ and his Gospel. Hebr. 13.13. and holding forth the Word of Life in the midst of a crooked generation. Phil. 2.15, 16. and having all demeanours in the Church, and among Believers, as like those approved in the Apostles time, as we can. 1 Cor. 11.1, 2. And allege the Scripture for all these. Do not many oppose, and put by all these things, with this; You must consider the difference of Times: Those things were not only good, but necessary in the Apostles times: But they are not so necessary in these times: And this Reason not only justifieth their Plea, but exceeds it in evil; for it saith as much even of the words of the Doctrine of the Gospel.  
Neither is this all, but this Reason opens the door to prefer humane Reason, before the Divine Testimony of Scripture, and to yield rather to Reason, then to Faith, and so opens the door to all Superstition: Yea, what Heresy will not carnal Wisdom thus bring in, of which we are warned to take heed. Col. 2.8, 18, 23. So that this Reason proves nought; Yet that none be wronged, I will set down what this Reason is, and that to the full, as serve have expressed it: Who writ thus.   

THE REASON.  
For did it not seem by Christ's own words. Matth. 15.24. That he was sent to none, but the lost sheep of the House of Israel. and Matth. 10.5. JESUS commanded his Apostles, not to go into the way of the Gentiles, nor enter into any City of the Samaritans: so Acts 16.6, 7. They were forbidden of the holy Ghost, to preach the Word in Asia: They assayed to go into Bithynia, but the Spirit suffered them not.   

ANSWER.  
This is the first part of the Reason, but it is very weak and frothy; For it is evident to a mean understanding; that our Saviour spoke not in Matth. 15.24. of his mission to die, and give himself a ransom for men: but of his mission for his ministration here on earth, which was for the Jews, the Circumcision. Rom. 8.9. which mission, with greater enlargedness, at his departure, he left with his Disciples. Matth. 28.30. joh. 17.18. And yet this restraint of his mission to the Jews, not wholly exclusive; for then the woman could not have been commended for her faith, which she still held, and received help thereby. Matth. 15.24, 28. and of the same nature was the sending his Disciples, and of no farther extent as yet. Matth. 10. ●. And this could be no Reason to darken or straiten the extent of the Death and Ransom of Christ, much less a Reason of using such general words, as All men, Every man, The World, when they meant but some only: For  
1. Before either this mission of the Disciples by Christ, or his so speaking to the Woman of Canaan, he was said to be sent into the World, That the World through him might be saved. Joh. 3.17. To be the Saviour of the World. Joh. 4.42. To give his flesh for the life of the World. Joh. 6.51. To take away the sin of the World, and to enlighten every man that cometh into the World. Jo. 1.9, 29. therefore those things which followed after, could not be the cause or occasions of this manner of speaking, that was so long, and oft before.  
2. Their mission was after enlarged, to go into all the World, and to preach the Gospel to every creature. Mat, 28.20. Mar. 16.15. and so then, no necessity of using words importing more than truth, nor before.  
3. While these general words were frequent in use, the same is still affirmed of the ministration of Christ, That it was of (or for the Jews) the Circumcision: and that for the good of the Gentiles, and so affirmed to them. Rom. 15.8, 9 so that hitherto, this great Reason is reasonless.  
As for that, Act. 16.6, 7. Paul had his Gospel revealed to him long before that time, and that by Christ himself, and was sent to the Gentiles; And he was kept back from those places, but at that time, because it was not God's season; or he had prepared other instruments for that People, many of whom ere long received the Gospel sweetly. Acts 19.10. 1 Pet. 1.1. So as this gives no cause at all, to doubt of the extent of that Ransom, much less to use words inporting more than truth for all places could not be ministered to at once: nor are the servants to appoint, which first, and which after; That belongs to God: So as yet the Reason gets no strength; I will therefore add the refidue of it, to see if that will.   

REASON III.  
And had not the Jews for a long time been the only people of God; and might not other Nations think themselves excluded, being called Strangers and Aliens; and was not this a mystery newly revealed, to the Apostles themselves. Act. 10.45. They of the Circumcision, which believed, were astonished,— because that on the Gentiles also was poured forth the gift of the holy Ghost. Likewise Acts 11.18. they admired. Now was there not great reason, to make it known, that Christ was come to be a Saviour of the World, not of Jew's only, but Gentiles also, of all other Nations, that he gave himself a Ransom for all, not only the Jews, but also the Gentiles, That the Elect throughout the whole world, might the better be encouraged, to take hold on Christ, according to the saying, Isai. 45.22. Look unto me, and 〈◊〉 ye saved, all the ends of the Earth, and without doubt, this was one reason, that the words, All men, and Every man, the World, and the whole World, are so frequent in Scripture.   

ANSWER.  
This is the sum, and the whole strength of the Reason, which ●●ll appears very weak and frothy: for the ignorance of some in the mysteries of grace, is no proof, That the God of Truth will speak beyond the bounds of Truth; he hateth dissembling, and pretendings of that which i● not, and howsoever some men may equivocate, and make feigned pretences of more than they 〈…〉 shall they neither have examples, or word, or allowance from God, to countenance them: JESUS CHRIST left not out the hardest things but told his Disciples the worst at the first; he knows how to bring his matters about with words and deeds of Truth, and directs the works of his Servants in Truth. Psal. 145.17. Isai. 61.8. but the truth is, this Reason argues ignorance in the mystory it would tell others of;  
For that affirmed in the. 1 Tim. 2.6. Hebr. 2.9. and so the Proposition here treated of; It was revealed in some measure from the beginning; as to say,  
That Jerus Christ should so fare take away sin, and destroy the works of the Devil. 1 joh. 3.5.8. and so ransom all men, that were fallen into sin and death: that they should be given to him, that he● might be their Lord, and thus, so fare made alive to him, that 〈◊〉 should absolve and make happy all that submit to his Government, in believing on him, and condemn all that would none of his Government, but spoke against him: Isa. 53.6.11, 12. Rom. 14.9.12. Luk. 19.14.27. this was contained in that Promise. G●n. 3.15. and expressed in the Prophecy of Henock. jude 14, 15. and more clearly by the following Prophets, in which the higher things ●●re enfolded.  
But to Abraham was revealed a great deal more and higher privileges, as that jesus Christ should come of him, even that premised seed, that should have the Inheritance. And that whosoever believed 〈◊〉 him, should be of the same feed, and so be made a Son in hi●●; and by him, be brought together with him to partake of the Inheritance, and so this seed be multiplied into many and yet be still one Seed, and this not of Jew's only, but Gentiles also. This was first revealed to Abraham; and he receiving, and walking in this faith, is therefore called, The Father of the Faithful; that so believe, and walk in the same saith Gal. 3.7, 8, 14, 16, 29. Gen. 〈◊〉 15. and 17. Rom. 4.11. and this is more than that affirmed; 1. Tim. 2.6. Hebr. 2.9. or in the Proposition; which was in some measure revealed before Abraham's time; in respect whereof, those Fathers before were Fathers to him, and to Believers now also: but the discovery of these higher Privileges, was first to him, and by him to others, though yet more cleer●● still unto and by the following Prophets, and still more ●nto, and by John Baptist.  
Yet though these two be both mysterious, even that revealed; before Abraham his time, (which is the subject of this Discourse,) and that revealed to Abraham; and the latter more mysterious than the former; yet was the mystery greater still, as it was made known to the Apostles, and that in three respects.  
First, in that they were eye-witnesses of the Coming, Death, Resurrection and Ascension of Christ, and had the fullness of the Propitiation, and manner of making it, his glorious power, kingdom, authority, and coming again; and so his becoming the Saviour of the World; the head and husband of the Church, the Lord and Judge of all, more gloriously; evidenced to them, than ever to any before. Joh. 1.14. Acts 5.30, 31, 32. and 10.37.43. 1 Joh. 1.1, 2, 3. 2 Pet. 1.16.18. Gal. 1.  
2. In that they had a more full discovery and experiment of the privileges of such as believe in Christ, and of the pouring forth of the holy Ghost, and of the Union with Christ and Brethren, and conformity to Christ, and usefulness and fruitfulness in the Church effected thereby: Then was in any Ages before, Joh. 1.12.16. and 7.38, 39 and 16.7.15. Acts 2. and 10. Ephes. 1, tot. and 2. and 3.14.20.  
3. In that the free participation of all this great grace, should be as free for the Gentiles believing, as for the Jews, without either Circumcision, or any imposition or regulation, undering them to the Jews. Ephes. 3.5, 6, 7.  
For in Gentiles being regulated to the Jews; the Jews never doubted, nor made strange at the Gentiles participation of privilidges.  
And the Jews that believed the Gospel, did not contend, for Preaching the Gospel to the Gentiles (as doubting of the Ransom for them,) but for Fellowship with them, and their participation of Privileges, without being regulated to the Jews, at is before shown, Chap. 12.  
So that Act. 10.45. and 11. 18.1●. is altogether mistaken in the Allegation: for the Reason argued, neither former unbelief, nor the after admiration in them, to be because of the Ransom given for them: but because of the holy Ghost given to, and fellowship had with them, before they were (and they not being) regulated to the Jews.  
And though the Revelation of the performance of the first, and the fullness of the second, and the freeness of the third, were all in some measure hidden, till they began to be so performed, and the stumble of the believing Jews, was about the third, and all now cleared to the Apostles. Col. 1.25, 26, 27. yet was this mystery jointly in all the three Branches, not altogether hidden, nor now altogether newly revealed: for the Apostles spoke nothing, but what the Prophets did say should come to pass, Acts 26.22. nothing, but what they had the sure word of Prophecy for. 1 Pet. 1.19, 20. and so the Apostle gives us to understand, that he means not, that it was not at all made known, but that it was not so made known, as it is now. Ephes. 3.5, 6.  
Besides, the Apostles had (with this full and clear Revelation) the abundance of Spirit given into them. Act. 2. and preached the Gospel, with the holy Ghost, sent down from heaven. 1 Pet. 1.12. God confirming the same with divers fignes and miracles, and gifts of the holy Ghost. Hebr. 2.4.  
They stood in no need therefore, to use words importing more, or other than truth (and that in laying the foundation also) to bring in any to believe, much jesse, to bring the Elect, (which who, or what shall tell them their election.) that they might believe, and lay hold on Christ, according to that, Isai. 45.22. this also being evident to be as large as all men, and every man: for to men he calls, Prov. 8.4, 5. Joh. 1, 3, 4, 7. and the ends of the Earth, are all men that are created by Christ. Isai. 40.20. and that shall come before him to judgement. Isai. 45.23. Phil. 2.8, 11. so that All, and Every man, is as evident to be meant. Isa. 45.22. as it's evident, that All and Every man were made by God, and shall come in judgement to give account to God, and the death of Christ, and this Call can no more be denied to be f●r All and Every man, then All, and Every man can be denied to be made by him, and to come to judgement before him: the same being affirmed in Scripture of all these. Isa. 40.28. and 45.23. Rom. 14.9.12. 2 Cor. 5, 10, 14, 15.  
Wherefore there is no Reason to affirm, that without doubt, this mentioned in the latter part of the Reason, should be one Reason of the frequent mentioning of those general words; All men.  
For on whose part should it be a reason, for such an end? On the part of the Jews, in respect of themselves, it could be no Reason, because they reckoned themselves the People of God; and seed of Abraham, and for the jews, in respect of the Gentiles: it could be no reason, while the Ministration of the Gospel was not sent to the Gentiles: If any say, Yes, to prepare them to receive the Gentiles: We see it had not that effect, with the believing Jews; who were not with such words prevailed withal, in that wherein they did stumble; and yet to the Jews is the Gospel of Christ, being the Saviour of All men, Every man, the World, frequently set forth before the Commission of the Ministration of the Gospel to the Gentiles. Joh. 1.4.7, 9.29. and 3.16, 17. and 6.51. and 12.46, 47, 48. and 8.13.  
And on the part of such Gentiles, as were brought in to believe, before the mentioning the use of such words to them, it could not be a Reason, and yet to them also is the Gospel, so set forth in such general words. Rom. 3.22. and 5.12.18. and 14.9, 12. 1 Cor. 15.22. 2 Cor. 5.14, 15, 19 1 Tim. 2.4, 5.  
And even so is it set forth, both to believing Jews and Gentiles: and that as the Gospel they had to declare to such as yet believed not, whether Jew's or Gentiles. Hebr. 2.9. 1 Joh. 2.2. and 4.14. and Jews and Gentiles, and all Nations, contain all and every man. Even the who! World: and it is not where said of the death of Christ, it was for some Jews, and some Gentiles, some of all Nations, much less can it be said, only for the Elect of all Nations; So that this whole Reason is proved to be but a mere fancy, purposely framed, to colour the unbelief of That, which cannot be denied, to be plainly testified in Scripture.  
And now let the Objection, with the Three Arguments, and this great reason, be truly considered apart and together, and the dealing with the Scripture, according thereto: and this appears therein.  
That it endeavours to make the Sentences and words of Scripture of no force at all; and so adds strength to the blasphemy of those that have said; That the Scripture is but a dumb Letter, Incky Divinity; a noose of wax, that may be bended every way, according to the will of the Interpreter; whose blasphemous mouths, by this means opened, will not be stopped till the words and say of Scripture be stood too, in the sense they express and import.  
2. From the grant of this Objection, and the use of such reasonings, by which it is fortified, hath been the opening of the door, for men to abuse the Scripture, to the countenanceing of every Herecy, and sin, and for the denial of truth affirmed, and duty commanded.  
3. This is also that which hath given the strength to some to plead, the Church to give authority to the Scripture, and the need of a Pope to determine the sense: and others of divers Sects, to acknowledge no truth in any sentence of Scripture, but according to the Interpretation and judgements of the Masters of their Sects, and and others to look for vain and santasticall Revelations, not heeding the Letter of Scripture, and so to fasten on any pleasing fancy, though without, or against the say of Scriptures.  
4. Yea, this is the root and preserver of all falsities, devisions and contentions.  
But that it may appear, I justly charge this Objection, with such use of Arguments and Reasons to fortify the same: I will give a little instance of such manner estimate of, and dealing with the Scripture.  
These than are found plain say of Scripture, in general words.  
1. God that made the World, and hath made of one blood all Nations of men. Act. 17.24, 26.  
2. All have sinned. Rom. 3.23. Through the offence of One, judgement came upon all men to condemnation: All have sinned. Rom. 5.18.12.  
3. Death is passed upon all men. Rom. 5.12. it is appointed to men once to die. Hebr. 9.27.  
4. All that are in the graves shall hear his voice, and come forth. Joh. 5.29.  
5. All Nations shall be gathered before him. Matth. 25.32. to judgement. 2 Cor. 5.10.  
And as these are points of faith; so for points of practice.  
1. Let all the Earth fear the Lord; let all the Inhabitants of the World stand in awe of him. Psal. 33.8.  
2. If it be possible, as much as lieth in you, Live peaceably with all men. Rom. 12.18. Honour all men. 1 Pet. 2.17.  
3. Let every soul be subject to the higher Powers. Ro. 13.1. Tit. 3.1.  
4. Render to all their due; tribute to whom tribute, and Rom. 13.7.  
5. Let us do good unto all men. Gal. 6.10. showing meekness to All. Tit. 3.2.  
Now let us see what this Objection, with the former Reasons, will do with all these plain say of Scripture; in such general words.   

OBJECTION.  
The Scripture in such places as speaks so generally, are not to be understood in the sense, the words seem to import.  

REASON. I.  
The words in Scripture cannot be always taken in the sense they seem to import: The Door, the Vine, and etc.   

REASON. II.  
The words All men, and Every man, are often found in Scripture, to mean but some, even God's Elect and Chosen.   

REASON. III.  
It is said, Through the offence of One, many be dead, byone man's disobedience, many were made sinners. Rom. 5.15, 19, many of them that sleep in the dust of the earth, shall awake. Dan. 12.2. And Believers have said, One God hath created us. Mal. 2.10. and in many things we offend all. Jam. 3.2. And every one of us shall give account of himself to God. Rom. 14.12. And lie not one to another. Col. 3.9. Speak every man truth with his Neighbour; for we are members one of another. Ephes. 4.25. Be ye kindly affected one to another, with Brotherly Love; in honour preferring one another, Rom. 12.10. For bearing one another; forgiving one another. Col. 3.13. That no man go beyond, or defraud his Brother. 1 Thes. 4.6. In which places, you may see; who the many are, that God both 〈◊〉 and that have sinned, and that shall die, and come to Judgement; to whom we are to give honour, and render their deuce, etc. even the Believers, and Gods Elect and Chosen.   

REASON IU.  
And there was great reason, why in those times, they should use such general words, as All Men, Every man, when they meant but some; for was it not said, He shown his words unto jacob, and his Statutes and judgements unto Israel; He bath not dealt so with any Nation, as Psal. 147.19, 20. That now by these general words; the Elect among the Gentiles, might be encouraged to fear the Lord, and stand in awe of him; according to that in Psal. 33.8.    

Is not this ungodly dealing with, and profaning of the Scripture and if the words do not bear the sense they import, who shall tell us what the sense is; and what a gap is here to all wickedness! Yet those general words, All men, Every Man, and the World, are not so often found in Scripture, in affirmation of any of the forementiontioned particulars; As in affirming the death of Christ as the Ransom; And surely, he that will not believe the same, for the testimony the Scripture giveth of it: doth not believe any of the former for the testimony of Scripture; but for some other cause that is movable.  
If any say, what need of Interpreters, if the Scriptures have the sense the words thereof import: I Answer, they are very needful; not to Straighten, or take away the sense the words import; or to devise another; But to open and explain, That sense the words bears, and to cleerand evidence out of the words themselves, and confirm it by other-like places, and so to press it on us; and apply it to us for admonition, Instruction, Dehortation, Exhortation, Consolation, and so to root out this evil estimate of the Scriptures and evil dealing with it, from the hearts and mouths of all Christians; that the Scripture may be esteemed meet to answer words of truth with, as is said. Prov. 22.21.    

CHAP. XV.  
Of Answering a second OBJECTION.  

Objection II.  
SAint JOHN makes it an infallible mark of the love of CHRIST, to them for whom he laid down his life. 1 Joh. 3.16.  
But God hath not loved every man in the World; For he hated Esau, Rom. 9.13. but his Church, and his own, whom he loves to the end. Ephes. 5.25. Joh. 13.1. Therefore Christ died not for Every man.   

ANSWER.  
1 Joh. 3.1. Being spoken in the first Person: and applicatively of perception of love in the Death of Christ: propounded for example and motive: It is much abused, in being cited to this end; as may be seen, Chap. 3. and 4. and 5. and so the Proposition is of no force: for it is a proof of the Love of God to the World, That he sent his Son to be the Saviour of the World, Joh. 3.16. and 1 Joh. 4.14. and so of the Love of Christ to mankind. To give himself a Ransom for all men. 1 Tim. 2.6. and yet a proof of more especial Love. To choose, and bring any in the perception of this Love, to Union and Fellowship with himself. Joh. 15.15, 16. and Tit. 3.4, 7. as in our Types, the bringing out of Egypt was a proof of his Love to all so brought out; but yet more especial love to those that harkened to his Judgements, and did them. Deut. 7.8, 12, 13, 14.  
Besides, the Apostles do not there propound the Death of Christ, to show how many he died for; or as the foundation, to bring in unbelievers to believe, or to show how many God loves; but only speaking of the perception of Love by Believers: He showeth wherein they perceived it; and that was, in that he laid down his life for us. (and this was sure, when we were his enemies, and so found when he called us also. Rom. 5.8, 10. Ephes. 1.2, 4. And that to this end, to move us even so to love our Brother (who without question is beloved,) whereas this Objection shuts the door of loving any, till, or farther than we know his Election, Though the Gospel (this Objection opposeth) giveth a certain ground, for loving all men with Love of Compassion. 2 Cor. 5.14, 15. Tit. 3.2, 3, 4. and for Loving Believers with Love of delight. Psalm. 16.2. Coloss. 1.4, 5. Phil. 1.3, 4, 5, 8, 9  
This Assumption is full of infidelity and Blasphemy; If it had been, that God doth not love every man in the World: It might have been granted and proved; But to say, God hath not loved any but his Church, and chosen, whom he loves to the end; is a blasphemy so great, that the same may be said of it, which is spoken of that Apostasy, Jere. 2.10, 11, 12. For this, with one breath, both blasphemeth, and contradicteth our Saviour's affirmation of God's love of the World, some part whereof will notwithstanding perish. Joh. 3.16, 17, 18, 19  
The Prophet's affirmation, That the Lord is good to All; and his tender mercies are over all his Works. Psalm. 145.8, 9 and 136.25.  
Yea, the truth and force of all Gods earnest Expostulation, Intimation of Love, Exhortations, and Call to such as refused. Deutr. 5.29. Hosea 5. and 7.1. Isa. 5.4. Prov. 1.23, 24. Luke 19.42. Matth. 23.37. Hos. 13.19.  
Yea, the truth and force of our Saviour's Exhortation to his Disciples, for being like their heavenly Father, in Love and mercy to enemies. Matth. 5.44.48.  
The Testimony of God's goodness in all his Works. Act. 14.17. Rom. 2.4.  
Yea, this Assumption goeth yet further, in that it doth not only say, God doth not now love them, (while they walk in sin) But God hath not loved every man in the World; no, not any time since Adam's fall. So as to give any Ransom for them; and so denyeth. Heb. 2.9.  
Nay, it stops not here, (except his Elect, whom he loves for ever;) It saith, He hath not loved any other of mankind; no, not when he made and beheld them all righteous in Adam, as the Public Person; and blessed them, and avouched all his works good. Eccl. 7.29. Gen. 1.27, 31. It saith, God hath not loved, but hated them: (oh fearful! To say, that God hateth the Righteous, Psal. 45.7.) and so they could not fall from the love of God, in the fall of Adam; since his Love was never towards them: nor could they fall under the hatred of God, by sin, either Original or Actual, since they were under it before, (if this Assumption were true;) for it saith, he hath not loved them: and if any should tell them, Their sins are very great, for offending so loving a God; for despising so rich a Ransom, and refusing the grace offered them in the means; and giving way to serve sin, that cost Christ Jesus his blood, to satisfy for them; And that they forsake their own mercies, by following lying vanities: And so warn them of the great condemnation that will befall them for the same, if they perish in their evils, and entreat them, by all the Mercies of God, and sufferings of Christ for them; To hearken to the Gospel, Repent, and believe, and turn unto Christ. This assumption holds them back, and saith, It is all Lies; for God hath not loved them: Oh whether will this blasphemy reach!  
But to give some satisfying Answer to this Objection; Let the Scripture be viewed, what it saith of Love, or Hatred, which there appears twofold. First the Scripture mentions a divers kind or degree of Love in God towards men, shown in the fruits thereof: as to say;  
1. A Love of Compassion, Pity and Mercy, Psal. 136.25. and 145.8, 9 Such a Love, as extendeth itself so fare for the good of man, (loved) in good things afforded, That a man is made saveable; and so much is done for him, and to him; That in accepting, and holding the same; and yielding thereto, and therethrough, to God: He might be saved, Psal. 36.5, 6, 7.  
And less love than this, was not to the Angels, before they fell. Judas 6. Nor less love to all Mankind, before they fall. Eccl. 7.29. Gen. 1.2. Yea, it was not taken away from Mankind, upon the fall: though the fall deserved it. Gene. 3.15. but in this Love, Did God give his Son to be the Saviour of the Worid. Isa. 4.14. Joh. 3.16. And in this Love doth GOD, for his Son's sake, who gave himself a Ransom for all men, preserve them. Col. 1.16, 20. and therein giveth a witness of his Mercy. Act. 14.17. and that to lead them to Repentance. Rom. 2.4.  
2. A love of delight and pleasance, taking in the beloved, an abounding, flowing, and honouring Love, that resteth not till the Beloved be brought into Union, Fellowship, and Possession of itself, and all its own Privileges. Num. 14.8. Psal. 18.19. and 36.8. And in this Love doth God love his Son Jesus Christ. Pro. 8.30. Isa. 42. 1 Jo. 5.20. & 16.15. And in this Love doth Jesus Christ Love all his Elect and chosen Children. Psal. 149.4. and 147.11. Joh. 15.9. and 17.21, 23. yet so, as this peculiar love, is not manifested to them, till in sight and belief of the former Love, their hearts be overcome to believe in JESUS CHRIST, and to love Him, and their Brethren, and to walk in that love. 1 Joh. 4.14, 16, 19 1 Cor. 2.9. Joh. 14.21, 23.  
Secondly, the Scripture mentions a divers kind or degree of hatred, both in God and man; Shown in the fruits, as to say;  
1. A not so much loving, as others are beloved: and this expressly called Hatred. Genes. 29.30.31.33. and so intimated, Luk. 14.26. and thus it is said of God; He refused the Tabernacle of Joseph, and chose not the Tribe of Ephraim. Psal. 78.67. and so he is said to abhor Israel. vers. 59 and to have been an Enemy to Israel. Lam. 2.5.  
2. An Hatred that is furious, positive, tending to, and moving for the overthrow and destruction of the hated. Deut. 19.11. Psal. 78.76.  
Now the love of Compassion, and the Hatred, that is in a less degree of Love, may very well stand together, both in God. Hos. 11.5.8, 9 and in man, Jere. 9.1, 2. and so God may Love, with the Love of Compassion, and show tender mercies, waiting with long suffering and patience for, and towards such as he hides himself from: and is angry with; and speaks in words and works against. Isai. 57.17, 18. and 63.10, 11. Jere. 18.7. Isa. 31.2.  
And such kind of Love are his People commanded to follow, and be like him in, even towards such, as for whom they cannot but mourn, and with whom they cannot have intimate Union and Fellowship, with God's allowance, who yet bids them love them. Prov. 14.7. and 23.20. Ephes. 5.11. Matth. 5.44.48.  
And to say, whosoever God Loves with this Love of Compassion, he loves for ever, or to say he hateth with any other hatred, then that which may be in that lesser degree of Love, any, before they have hardened their hearts against him, and turned from him, in abusing of, and rebelling against the fruits of his Love vouchsafed, is plainly contrary to the Scripture. Hos. 9.10. I found Israel like grapes, etc. to vers. 15. All their wickedness is in gilgal for there I hated them for the wickedness of their do, I will drive them out of my House; I will love them no more; So Zach. 7.11.13. and 1.18, 28. and 2.4, 5.  
And that this Love to mankind may not be undervallewed: This I add, that the discovery of this love of God to mankind, (in the gift of, and Propitiation made by his Son, and fruits thereof,) is, That in and by which the Holy Spirit doth, (usually) first overcome a man, convince him, and enable him to believe; and s●renew, and bring him in to God. Psal. 36.5, 6, 7. and 107.1.8.15. So Christ set the same before Nicodemus, to that end. Joh. 3.5.15.20. and Paul the same to the Corinthians. 2 Cor. 5.19, 20, 21. and confesseth himself, and the rest of Believers, to be so brought in to God. Tit. 3.3, 4, 5. And those that have experimented this, can set forth the same Hope for others, that are in no worse case, than themselves once were. 1 Tim. 1.14, 16. Tit. 3.  
And as for the love of delight, that is peculiar, and appears not usually to any, till in belief of the former, they be brought to love God, and therefore, even so to be waited for. Joh. 14.21.23. and so intimated toward Brethren. Ephe. 5.1, 2.  
But now for such, as while the love of God's Compassion flows towards them, in his use of means to them, and moving his People with Compassion to endeavour to do them good, and by his Spirit knocks at their hearts; If some of these do, and will persist in rebellion, till he give them up to Satan; such are Reprobated of God, and so hated of him; yea, and so fare as they are known to be such, they are so accounted, and hated of his People; And none but such set forth in Scripture to be so hated of God. Prov. 1.23.33. Ezek. 24.13. jere. 6.16.27, 30. 1 Joh. 5.18. which overthrows the Assumption, and the Objection.  
As for the instances, Rom. 9.13. although for the Elder to serve the younger, be hated, in respect of peculiar love (Psal. 78.67.) yet it stands well enough with the love of Compassion, and as for any other hatred of Esau, the Scripture mentions none, until it was for the contempt of his Birthright, Heb. 12.17. like that Hos. 9.14, 15. which is used to warn us, that we slight not the Grace of Christ: As for the Hatred mentioned. Rom. 9.13. If laying his Mountain's waste, (which was the fruit of it) did witness such hatred. Did not the before giving him those Mountains, Testify like love, though not such as to jacob? Mal. 1.2, 3.  
As for Ephe. 5.25. It speaks of the peculiar love of Christ to his Church, and so of higher ends of giving himself, than Ransom and Propitiation which the Church hath received, even of the specially fruits of Spiritual Application, vers. 26. Nor is this here set forth as a Proposition for faith; But for an example, for believing Husbands and Wives to follow in love, and if he had been exhorting to love of Compassion and patience, towards the unjust and enemies: He would have said, who suffered, the just, for the unjust, 1 Pet. 3.18. So that here he was not showing how many God loves, and Christ Dred for, which other Places shown to be All men, of which before, Chap. 4.  
As for joh. 13.1. will any argue hence, That because our Saviour loved his Apostles and his Disciples; that by the heavenly Call, were drawn in to him, and followed him in this World, and that as he having loved them, so he loved them to the end; and shown it in his care of them, ministration to them, and Prayers for them: for of those, and such love, it is evident he means, joh. 13.14. and 15. & 16. and 17. Therefore he neither did, nor doth love any, but his Called one's: and so all must first love him, before they be at all loved of him: (which is contrary to 1 joh. 4.10, 19) The Citation of joh. 13.1. to this Assumption, implieth so much: but falsely, for it cannot be proved; That Judas Iscariot was none of those that were Adversaries to Jesus Christ, for his Love, and rewarded him evil for good, and hatred for his Love. Psal. 109.4, 5. Joh. 6 70. and 17.12. and so the Assumption abides false.  
To let pass the confounding, the Love of God, and the preception thereof in one, without distinction: and the making the extent of the Love of Compassion, and fruits thereof, and the extent of the love of Delight, and fruits thereof, one, and of like largeness, without distinction: Both which the Scripture distinguisheth, besides the shutting the door against any more coming in to God, or loving any which are not already come in, etc. which are the least evils of this Objection.    

CHAP. XVI.  
Of Answering a Third OBJECTION.  

Objection III.  
ALL those for whom JESUS CHRIST did Die, and pay the price and Ransom, which God required to satisfy his Justice: are justified by his blood. 1 Joh. 1.7. and shall be saved from wrath through him. Rom. 5.9. God being a Most Just GOD, cannot require the Debt twice. Viz. of Christ, and of those for whom he paid it.  
But All men, and Every man is not justified by his Blood; nor shall be saved from wrath through him.  
Therefore you must needs yield, That Christ Died but for some, even his Elect, unless you will deny God to be just.   

ANSWER.  
This Objection hath all its strength in the first Proposition, with the reason annexed to it: and to that I will bend the Answer.  
First, in the Proposition, are two notorious untruth's; as to say, 1. That all, that Christ did Die, and pay the price and Ransom for, which GOD required to satisfy his Justice, are justified by His Blood. 1 Joh. 1.7.  
This is so contradictory to the Scripture, that little need be said thereof; enough is already shown in the 8. Chap. from the comparison between Christ and Adam, and how that all men fell, and became under sin and death in the first Adam at once; Yet none by, or through him partake of that misery in sinfulness and death, Till they come to have a being from him: And so, though all men be in Christ, as the Public Person, restored and justified: yet by and through him, of the benefit of that restauration, in justification by his blood; Do none partake, till they come to have a being in him; and that which is Natural, is first, as is there shown.  
Besides, what ever justification be in Christ, (through his bloodshed) for men, yet he is set forth to be a Propitiation, through faith in his blood, for the Remission of Sins. Rom. 3.25. And it is evident; that the Justification by his blood, mentioned. Rom. 5.9. Is a justification received by faith in his blood: of such as have received the Atonement in believing: as is evident, Rom. 5.1.3.11. neither is it any where said, by the Spirit of God; nor did he ever teach any to say; That all that Christ Died, and gave himself a Ransom for; either so are, or shall be justified by his blood; He ever affirms, that Justification to be by blood, but not by bloodshed only, but by and in the application of the bloodshed, the sprinkling or washing therewith. Heb. 12.24. 1 Pet. 1.2. And so have the justified one's confessed. Revel. 1.5. and this is to be redeemed unto God, and justified by his blood. Revel. 5.9. of which Justification by his blood, many that have it, had their time here on this Earth, in which they wanted it. Col. 2.13. and many of the Elect (in God's Counsel,) that yet want it, for whom by this Objection, Christ should not have Died.  
As for that cleansing. 1 Joh. 1.7. and forgiveness, vers. 9 it speaks of a farther cleansing and dispensation of grace to such as are in Christ, and walk in Christ, and so already justified by his blood; and so not to this purpose, unless to make the Objection vile.  
But this untruth is not only false and gross in itself; but opposeth, and denyeth many say of the Truth; for it denies the truth of our Saviour's sayings. Joh. 3.17, 18. and 8. ●4. and the truth of the Spirits convincements. Joh. 16.8.11. and the truth of many Affirmations of Scriptures, as that all shall bear the Image of the first Adam. 1 Cor. 15 46. that all are by nature Dead in Tresp●sses and sins; and so walk, till they be borne again. Ephes. 2.1, 2, 3. Col. 1.21. That God justifyeth the ungodly in their coming in to believe on him. Rom. 4.5. Yea this untruth denyeth, that men are justified by faith, so much, as by an Instrument receiving it, but only discerning it: Seeing this ununtruth affirmeth them justified (not only in, but) by his Blood; before they came to believe on him: and so contradicts. Act. 10.43. and 13.38. Rom. 3.25, 26, 28. and 4.24, 25. and 5.1.11. So that the contrary to this affirmation is true, namely;  
That many, for whom JESUS CHRIST did Die, and shed his blood, remain yet without that Justification that is in him, by virtue of his bloodshed for them; and so are not justified by his blood, because they believe nor on him. Act. 13.38. Joh. 3.18. 1 Tim. 1.12, 13, 14, 15.  
2. That all that Christ did die, and pay the price and Ransom for, which God required to satisfy his Justice; shall be saved from wrath through him.  
This likewise is very false, and plainly contradictory to the Scripture, that saith in express terms, there will be many, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Pet. 1.1, 2. And this untruth denieth the Lordship of Christ, grounded on his death for All; and the equity of his Judgement, and sentence of any to a second death. Rom. 14.9.12. Phil. 2.8, 11. Act. 17.30.31. 2 Cor. 5.10, 14, 15. as is shown Chap. 2. before; And this untruth denyeth that aggravation of sin which Scripture useth, when it chargeth with such an evil, as causing to perish the weak Brother, for whom Christ Died. Rom. 14.15. 1 Cor. 8.11. So that the contrary to this Affirmation is true, That many for whom Christ died, and gave himself a Ransom, that he might be their Lord, and they live to him, shall one day be overthrown in wrath, or fire unquenchable, because they would not submit to him, nor suffer him to Reign over them. 2 Thes. 1.8.  
Secondly, In the Reason annexed to the Proposition, is both presumptuous rashness, and gross ignorance declared; as to say:  
1. A presumptuous rashness, in an intimate charging God with unjustice, for did not God lay on Christ the iniquity of us all. Isai. 53.2, 6. 2 Cor. 5.19. was not Christ manifested, to take away our sins, and is He not without sin, even the just One. 1 Joh. 3.5. and 2.1, 2. and hath not God accepted him and his Sacrifice and Ransom given. Matth. 17, 5. Heb. 7.8, 9, 10. even for all that for which he gave it; and is not God Righteous, to give his Son, even all that which by virtue of his Ransom only, belonged to Jesus Christ: Surely God is Righteous; but that were injustice, not only to require the whole Debt again, but even any part thereof, either of him, or of any other, that are discharged by him, or to detain from him, or any of his, any thing that by virtue of that Ransom only, is due to be conferred on them: Isa. 53.10, 11.  
Yet Gods own Children have complained, and cried out by reason of trouble, with the law of sin in their members. Rom. 7.15.24. Gal. 5.17. and God saith of his own Children, that are the members of Christ. Psal. 89.32. I will visit their transgressions with the rod, and their iniquity with stripes; and saith expressly, They suffer for the punishment of their sin. Lam. 3.22, 39 and in their Repentance, will have them accept the punishment of their iniquity. Levit. 26.41. Mich. 7.9.  
Now to say, the punishments upon God's Children, are not punishments for sin, but only corrections for amendment (they being both) is too weak an evasion, and contradictory to the Scripture. Hos. 5.15. and 6.1, 2. and 12.1. Now is God unrighteous, that punisheth, God forbidden. Rom. 3.4, 5. Psal. 51.4. But how will the urgers of this Reason, for justifying the two Propositions; justify God; and get out of this snare they have laid for others. I hope they will not say with the 
* See the Postscript  Papists, that Jesus Christ only paid the greatest part of the debt to his Father, wholly in respect of eternal punishments, and left a part of the debt in respect of Temporal punishments, for his people to pay, in bearing the same here in sufferings and Penitential Satisfactions; and making up what is wanting thereof in Purgatory: for this will exceedingly derogate from the Sufferings and Satisfaction made by Christ, to his Father; and flying this, as they have good cause to do; they have, by joining this Reason with the two former Propositions, charged God with unjustice; and left no way to justify him, in punishing any of his Elect, for whom Christ died, and paid the price, they being already justified, and to be saved from wrath through him, as the Proposition affirmeth; and what presumptuous rashness was this so to Reason and affirm, for the maintenance of two falshods. Neither doth Rom. 5.9. say, That all that Christ died, and paid the price for, shall be saved from wrath through him.  
But speaking of Believers that had experimented justification through his blood: and it declares the more abundance of their confidence; That they should now much rather be saved by his life, and from wrath through him.  
2. Here appeareth gross ignorance, about the End of the Death of Christ, as the price, Satisfaction for sin, and Ransom, which he gave himself to God, for mankind: which was not, that by that Act of his with God, men should, without any more done by him, 
See Postscript.  be presently possessed of all that Justification, freedom from deaths, and enjoyment of life that is in him, or which he hath wrought or purchased: No, no, there was something else to be done by him from heaven, in application of the former to effect that; it was not, that by that Act d●ne by himself, and in his own body only, any of the Sons of men should receive, either justification from sin in their Consciences, or purgation of sin out of their Natures, which is to be effected by his Spirit, in application of that blood, speaking Peace, and purging and renewing. Heb. 12.24. & 9.14. Tit. 3.4.5, 7. or Redemption of their bodies in a through and perfect Freedom from all misery and Death, and trouble and sorrow of Soul, mortality, weakness, affliction and Death of body, which is to be affected at his pleasure through his Divine Power, by virtue of his resurrection from the Dead. 1 Cor. 15. tot. or the bringing them to, and possessing them of all the life, Righteousness and Inheritance that he hath obtained: which is to be effected through the virtue of his blood, by his life, Spirit and Divine Power. Rom. 5.10. 1 Pet. 1.5. Heb. 7.25.  
But the End of His Death, in respect of the Ransom only, as perfected in and by himself, in his own body, was; That he might be Lord of all men, and have them in his dispose; That he might have all released to him, and have the pardon in his hands, and Spirit and Life, and inheritance to give freely, as he should think fit, who is of one mind with his Father; That he might have Power and Authority to ease them of as much trouble, exercise as much patience, and show them as much mercy and bounty, as might be meet to lead them to Repentance; And also to use such means as he pleaseth, to Call and bring them to Repentance, and Faith, and to send forth his Spirit to move at their Hearts, that they might Repent and Believe:  
That by Spiritual Application of his Blood; and exercise of his Divine Power; he might justify, purify, and bring to eternal life, those that in submission to his Spirit, in the means, do Repent and come in to believe on him,— To harden, and give up the rest in his Season,— To raise all out of their graves at the last; and to bring all before his Judgement-seat, and then to possess of the Inheritance all that in the day of grace have believed on him, and to sentence to a second death, all that throughout the day of grace have rebelled against him, and for those ends he gave the ransom, and paid the whole debt himself alone, and without requiring it again, or any part of it of Christ, or any other; God hath given all this over into the hands of Christ, and will not, neither doth deprive him of any part, nor any other of any part, of that which by the dispensation of Christ, appertains to them; And all this is already shown in Chap. 1. in the Reconciliation wrought by Christ with God for men, and the common Salvation extended to men; and in Chap. 2. in the first end of the death of Christ, in the three respects thereof, and in Chap. 3. the second head thereof, and in the latter end of the 6. Chapter, in stating the Question, and in Chap. 9  
Now then, that any mercy in patience and bounty is vouchsafed to men; that any means is used, and any motion of Spirit afforded, is the fruit of the Ransom of Christ, to lead to Repentance: That any misery yet, that lies on them, it is from the Wisdom and Justice of Christ, whose season is not yet come to free them. But that which holdeth any under fin and wrath, and condemnation, and deprives them of the benefit of the Death and Ransom of Christ, is their unbelief: Not simply, because they were sinners, but because by Repentance and faith they come not in to him that hath made Satisfaction for their sins. Joh. 3.18.36. and 8.12. and this is Just, and according to God's mind. Joh. 3.16.  
And so to Answer the Objection.  
All men were bound by virtue of the grace of God in the Creation, to Love God with all their heart, mind, soul, and strength, and their Neighbours as themselves; and to walk in that love; and the least variation, or short coming thereof, leaves them under sin, curse and death, and helpless; they having no power to fulfil this Law, having lost it in the fall, and so hopeless. And by virtue of the grace of God in the Redemption wrought by Christ, all men are again farther bound to this former love, and walking in it; and short-comming thereof, leaves them also under sin, curse and death. Gal. 3.10. And power thereto they yet have none, yet notwithout hope, in that the Propitiation is made by him for them. Joh. 1.29. 1 Joh. 2.2. and he it filled with Spirit, to send forth to them, and will enlighten every of them. Psal. 68.18. By virtue of that common Salvation extended to all men by Christ, the door to repentance and faith is opened, and they in the means, and in some sort, by Spirit at one time or other, called to Repentance, and howsoever God seems to wink it their follies till then; yet than he warneth them to repent, that so repenting, and coming in to believe in Christ, they may through him receive remission of sins, and be enabled to love God in Christ, and one another, as Christ hath loved them; and to walk in that Faith and Love. Act. 14.17. and 17.30, 31. and for want of this, they remain under sin and wrath, and in danger of a Second Death. Joh. 3.17, 18, 19 and this is a new Debt.  
Now if Jesus Christ send forth more light and means, and strive farther with them, and they be found hardening themselves, and rebelling against him; It increaseth still their debt, Rom. 2.4, 5. And if he visit with punishments, he is just and Righteous, and there is mercy also in it. Joh. 33.14.23.  
And if he still strive, and they still refuse both instruction and correction, and will not submit and come in to their lawful Lord, that bought them, and called them: if he give them up to Satan and destruction; Is not this just? Joh. 3.19. Jere. 6.16.28, 30. And thus we find in Scripture, set forth; That  
All smarting corrections on Believers, are for sin against Grace, Goodness and Spirit, in the means vouchsafed. Levit. 26.11.14.  
All heavy judgements on others, for imprisoning the known truth in unrighteousness. Rom. 1.16, 17. and refusing to be gathered by Christ. Mat. 23.37. the great condemning evils are set down. Heb. 6.4, 5. and 10.29.  
By our Saviour's Affirmation. Joh. 3.18, 19 and the Spirits convincements. Joh. 16 8, 11.  
Unbelief is the main sin, and the cause why so many abide under the guilt of sin, and the cause that sin hath such Power, and brings forth so many evil fruits in men; and it is the root and nurse of more grievous sins that they fall into; and all may be concluded in one word. Not obeying the Gospel of God: and this is the debt which God requires; and for which men shall suffer in everlasting fire. 2 Thes. 1.8.  
So that here is not two payments of one debt, but a new debt, in spising the Goodness of GOD, in the Remedy provided, including the old Debt, in a new manner of guiltiness, for despising the Remedy; not seeking, nor accepting the Release procured by Christ. Joh. 5.40.  
And here is another, even a Second death, when all are raised out of the first,) even that which was not primely prepared for mankind, but for the Devil and his Angels. Matth. 25.41.  
And it is justice with God, to give over all into the hands of his Son, who will judge them All, according to the Gospel, in which he was set forth to them; and they would not that he should Reign over them. Joh. 12.48. Rom. 2.16. Luke 19.14, 22, 27. And is not God and Christ just in all this?  
Surely, among men this would be understood; If some Subjects had committed Treason against their King, and offered indignity to his Crown, and had wasted his treasure, and were for this banished from the Court, deprived of their Estates, confined to dark Prison among slaves; and enjoined to suffer stripes every day; and at a certain time, to suffer a shameful and tormenting death: If the King's soul longed to show them mercy, and his Justice not permitting; and the King's Son, with his Father's consent, would undertake for these Traitors, to bring them before the King again: and should for them lay down his Crown, suffer the punishment due to them; and give a sufficient Ransom to the King for them all: that he may have the Pardon for them all; and have them all released to him, that He may be their Lord, and bring them out of Prison at his Pleasure, and bestow the Inheritance on as many of them as would accept his grace, and willingly come under his Government, and judge the rest: And that he might have Liberty to ease them of so much of their daily pains in the Prison, and show them what favours, and use what means he pleased to persuade and allure them to come under his Government: And the King professes himself to be fully satisfied with his Son's Ransom, and sets him on his Throne, and gives all this into his hands, and sends word of this new Treaty to the Imprisoned Traitors, and bids them to hearken and submit to his Son: And the King's Son gins to take Order for them; so that the greatest of their daily Torments and Pains is taken away, many sweet refresh and Liberties afforded them in the Prison, to win them to good estimate of the Prince, who sends his Ambassadors amongst them with the Proclamation of the Pardon, and invitation to come in to the Government of the Prince, and Promise, that whosoever so did, should both have the Pardon given him, and be made an Heir with the Prince: If any of these prefer their Fellowship with the Slaves, and Liberties given them in Prison, before these offers of the Prince, and refuse to come under his gracious Government, And then at the appointed time, he call them all out of Prison, and adjudge them a Double Punishment, and a more grievous death then that he delivered them from; and aggravate their Rebellions against him; By all the Evils they were found in when he undertook for them, and all the cost he was at for them; and all the means he used towards them, and all the Circumstances of their Rebellion against him: and so judge them to Punishment accordingly; Will any reasonable man say now; That this were injustice now in the King, or the King's Son, or two payments of one debt; I am persuaded not; Though no comparrison can fully set forth, but darkly hint this business; And enough to Answer the Objection, which was directly framed to gainsay the express and plain Say of Scripture.    

CHAP. XVII.  
Of Answering a Fourth OBJECTION.  

Objection IU.  
THose for whom Christ would not vouchsafe to manifest himself to, or to pray for, He would not die for. Rom. 8.32. Joh. 14.17, 22. and 17.9.  
But Christ will not manifest himself to, nor pray for the world of the ungodly and wicked men; Therefore he never died for them.   

ANSWER.  
This Objection is very false, and many ways faulty; For,  
1. It were neither right nor good reasoning, to say, God would never make the Heavens and the Earth, and a World of Creatures in both, for that man; and make that man in His own Image, Righteous; and put him in a Paradise, and give him a Tree of Life, and provide him a Sabboath, and make him Lord of the Works of his hands; and put the Life and Privileges of all Mankind in his keeping; whom he would not preserve in that good estate; yet hath this Argument the same (though in a less degree of) strength, to deny God's creating all men; yea, or the first Adam righteous: That this Objection hath, to deny the Death of Christ as a Ransom for All. Eccl. 7.29. 1 Pet. 4.19.  
2. The Objection expresseth not what manifestation it meaneth, and this is sure; Christ will so manifest himself to All men, that they shall see what right of Lordship he had over them, by virtue of his Death and Ransome given, and Conquest made for them; Even so, that they shall see the greatness of their sin, in despising and rebelling against Him, and Persecuting His; and shall come before his Judgement-seat, and acknowledge him Lord, to the glory of God. Isa. 45.23. and 66.14. Psal. 86.9. Matth. 25.31. Ezek. 35.11, 12. Rom. 14.19.12. 2 Cor. 5.10. Phil. 2.10, 11.  
3. If Jesus Christ had any where said; That he never did, nor ever would pray for the World (which he never said,) yet it were evil in us, to use that as a Reason to deny the truth of his own words; That said, he would give his flesh for the life of the World. Joh. 6.51. and that he died for all. 2 Cor. 5.14, 15. and every man. Heb. 2.9. and gave himself a Ransom for All. 1 Tim. 2.6.  
4. This Argument confounds into one, without difference or distinction.  
First, God's love of Compassion, (which belongs to all. Psal. 145.8, 9 Joh. 3.16.) and his love of Delight, (which only belongs to all those which in belief of his former Love, are brought in to love him. Joh. 21.23. 1 Cor. 2.9. Prov. 8.17.)  
Secondly, The Death of Christ, as the Propitiation and Ransom, (which is for All. Heb. 2.9. 1 Tim. 2.6. 1 Joh. 2.2.) and the advacation of Christ, (that is only,) for Believers. 1 Joh. 2.1. Joh. 14.16.  
Thirdly, Christ sending his Spirit, to enlighten every man. Joh. 1.9. and 16.8, 11. and his Peculiar giving of Spirit, to comfort and lead Believers into all Truth. Joh. 14.17. and 16.14, 15. All which things the Scripture maketh distinct, as is shown. Chap. 1. and 2. and 3. and 10.  
5. Those to whom Christ doth graciously manifest himself, are in his first manifesting himself to them, found sinners, and ungodly, and of the World, as they were when he Died for them. Isa. 55.5. and 65. 1 Matth. 9.13. Act. 9.3, 4, 5. and 26.13, 18. 1 Tim. 1.13.16. Tit. 3.3, 4, 5.  
So that this whole Argument is fallen without farther Answer; yet the Proofs are to be considered, to see whether they countenance it, or be abused by it;  
To prove the first Proposition is cited. Rom. 8.32. He that spared not his own Son, but delivered him up for us all: how shall be not with him, freely give us all things also.   

ANSWER. I.  
This is not spoken in the third Person, nor of the Ransom only, nor as a Proposition for unbelievers to bring them in to believe, and so gives not Answer to the Question, for how many be died? and so is dangerously abused, in being brought to that end, as is shown, Chap. 3.4. This being applicatively spoken, of and to Believers, to confirm them in that abundant hope which they had, and which no other had or could have, till they believed, and so were in Christ, as they were. 1 Joh. 5.10.13.  
2. This is not spoken so, as may serve the Proposition, viz. He that spared not his own Son, but delivered him up for us all; how shall He not freely give us all things; It is not said so: But how shall he not with him also freely give us all things: So speaking of his free giving him to us, and with him all things also.  
We that believe, do through the grace and mercy of God, in some measure know, that Jesus Christ, having made the Propitiation, in being delivered up to death for our sins; and raised for our justification. Rom. 4.25. Is now exalted at God's right hand: unmeasurably filled with the Holy Ghost, in our nature glorified, The Advocate, high Priest, Prophet and King. Act. 2.32.33. 1 Joh. 2.12. Heb. 5.7, 8. The Wisdom of God: the Power of God: the Son of God, and Heir of the Kingdom. 1 Cor. 1.24. Matth. 13.17. Heb. 1.2. The brightness of his glory, and the express Image of his Person, by whom he upholdeth all things, and that is one with the Father, and in whom the Father dwells. Heb. 1.3. Joh. 10.30. and 14.9, 10, 11, 20. whose all that is the Fathers, is, 1 joh. 16.15. Who is made of God, to us, wisdom, righteousness, Sanctification and Redemption. 1 Cor. 1.30. Who is the Fountain of Life and spirit, out of whom it abundantly floweth to all that believe on him, and walk in that saith, to make them Sons, to witness their Sonship, to confirm them to Christ, To lead them into all Truth, to preserve them, to cause all to work for good to them; to bring them to the Inheritanc and Kingdom with himself. Psal. 36.8, 9 Act. 2.33. Joh. 7.38, 39 Tit. 3.4.7. Joh. 1.12. Rom. 8.16. 2 Cor. 3.3.18. Joh. 16.13, 14. Rom. 8.28.17. 1 Pet. 1.3.5.  
Now when God, by his Spirit, so makes known his grace in Christ, through the Gospel, that he enters the heart, with the grace of Christ enabling it to believe, and so receive the Atonement, That the Believer is enabled thereby to depend on Christ for the hope Discovered in him; Then and therein is the Believer drawn, and given to Christ, joh. 6.44, 45. 1 Pet. 1.21, 22. and Christ in and by his Word and Spirit, is given to the Believer. Tit. 3, 4, 5, 6. So as the Believers may say, Not only unto us a Son is borne; but also, unto us a Son is given. Isai. 9.6.  
They now by free-gift, and by believing receipt, having Christ, and having life by having him, and being Sons also thereby. 1 Joh. 5.10, 11, 12, 13. Joh. 1.12, 13. which giveth them hope of all good. 1 joh. 3.1, 2.  
And hence the Apostle raiseth the Conclusion of faith, he having now given us freely this his own Son, whom before, when we were enemies, he delivered up to death for us, How shall he not now (in giving him,) with him also freely give us all things. Compare Rom. 4.24, 25.5.1.5.10, 11. and 1 Cor. 3.22, 23. Gal. 3.29. with this. Rom. 8.32. and all this will well appear.  
So that this Place gives no Proof to the Proposition; and is dangerously abused, to be cited to bear such a sense, as shuts the door against all the choice uses of it, and opens a door to horrible abuse, for, were it not wicked reasoning to say, because the Apostle saith, of, and to Believers. Rom. 14, 10, 12. We shall All stand before the Judgement-seat of Christ. So that every one of us shall give an account of himself to God. Therefore, that he died for All, and we must All appear before the Judgement-seat of Christ, is meant of the Believers, and the Elect only.  
To prove the Assumption, is cited. Joh. 14.17. Even the Spirit of Truth, whom the World cannot receive, etc. vers. 22. Judas saith unto him (not Iscariot,) Lord, how is it that thou wilt manifest thyself to us, and not unto the world; and 17.9. I pray not for the World, But for them which thou hast given me, for they are thine.  
Ans. 1. These places speaks not of the Ransom and Propitiation only, nor yet for that, and the fruits thereof only, but also of higher Communication of Spirit and Privileges, which Jesus Christ, by virtue of his blood, (both as the ransom, & as the seal of the New Testament) with which he is ascended, doth from his Father's right hand, send forth to those that are Called, & do believe on him, and to no other; though in the Counsel of God elected. So that these Places prove not the Assumption; but are abused in being cited to it, without any distinction, whereas Christ in the Scripture, maketh a distinction of— these things. 1 Cor. 2.9. Heb. 9.14. Joh. 7.38, 39 and 3.12. as is shown, Chap. 1.2.3. before.  
2. Neither do these places say, the World of the wicked and ungodly men, as the Assumption doth, and incited them to it, would have them understand where, if by wicked and ungodly, be meant the seed of the Serpent; which with an Emphasis, are so called, Then it overthrows the Proposition, and conclusion: and intimately confesseth what it openly denies; For they are therefore even so called, the wicked and ungodly, and of the wicked One, because they have refused to come in to God by: yea, have despised and abused those mercies and means Procured for, and extended to them, through the Death and Ransom of Christ for them, and accompanied with some gift of his Spirit, to turn them in to God, as is evident by comparing Gen. 4.3.7, 16. with 1 Joh. 3.12. and Gen. 6.2, 3, 5. with 1 Pet. 3.18, 19, 20. 2 Pet. 2.1.5. Prov. 1.23.25. Act. 7.51.  
But if by wicked and ungodly, be meant, the world of Mankind, as they are Natural men, and unconverted, Then it either excludes many of them from being wicked and ungodly, in any sense, and so contradicts the Scripture. Ephe. 2.1, 2, 3. Tit. 3.2, 3, 4. Col. 1.22. Rom. 5.6. or else shuts them out, all, and every one, (Elect as well as others,) from being of the number of them, for whom Christ died; for they all are uncapable of receiving that Portion of Spirit here promised. Nor are such manifestations and Privileges here meant for any (though Elect,) till they first so believe in Christ, that they love him. Joh. 7.38, 39 1 Cor. 2.9, 15. and howsoever this Assumption mingles Natural men together with, and makes them one with the Seed of the Serpent, and so sinfully abuseth the Places cited; by Addition:  
3. This Assumption, with the whole Argument, denies the truth of the Gospel, which the Scripture shows plainly, is to be Preached to all men, even Every man. Matth. 28.19. Mar. 16.15, 16. Yea, the Proclamation of love of God, in Giving his Son to die for them. Joh. 1.29. & 3.16, 17. that thereby they may be shown.  
1. The vileness of their sins, needing such a Ransom. Isa. 2.6. Hebr. 9.22. Gal. 3.13.  
2. The emptiness of all their self-wrought Righteousness, to help them. Gal. 3.21. Psal. 49.7.  
3. The vanity of all worldly things, to recover them. Job. 28. tot. 1 Pet. 1.18.  
4. The Pardon, Peace, Spirit and life that is in Christ, to Communicate to those that do Repent, submit to, and believe on him. Act. 10.43. and 13.38. Eph. 2.13.17.  
5. That it is the good will of God, that they should Repent and believe. Act. 3.19, 26.  
6. That he hath showed mercy already to the chief of sinners, to encourage them to believe, and turn in to him for the same. 1 Tim. 1.14, 15, 16.  
7. That even they, if by this grace, be wrought on to Repentance, and overcome to believe on Christ, they shall receive Remission of sins, and favour with God, yea, Eternal life. Acts 10.43. and 13.38. Joh. 3.15, 16, 36.  
8. That their not believing makes them impenitent, and till they do Repent and Believe, they abide under sin, condemnation and wrath. Joh. 5.38, 40. and 3.18.36.  
9 That if when light comes, and Spirit moves at their hearts, they do yield and turn, Spirit will farther come in, and make them know the truth, and the truth will make them free. Prov. 1.23. joh. 8.31, 32. but if then they refuse, and harden their hearts against it, that is great condemnation, and if they so persist, it endangers them to be given up of God; and then there will be no Remedy, but they will be judged to a second death, by him that hath died for them, and now calleth them, and they will none of his Counsel. joh. 3.19. Prov. 1.23, 25. Psal. 68.21. 2 Thes. 2.8.  
And all this is true Gospel, whether men believe it, or believe it not, and on this ground, and pressing all this as the Truth, and Oracles of God, are all men to be exhorted to Repentance of their sins, to faith in Christ Jesus, and so to be reconciled to God. Mar. 1.15. Act. 2.37. and 3.2. Cor. 5.14, 15, 19, 30.  
And till by the Spirit in this Gospel, men be made Penitent, and brought in to believe in Christ, they are no better then natural men, and of the world, (though Elect,) and so uncapable of such receipt of Spirit, and manifestations as these. joh. 14.17, 22. 1 Cor. 2.14. which is also to be could them, to bring them to Repentance and faith. Act. 2.37, 38.  
But when any are brought in by the Spirit, in belief of this Gospel, brought in to Christ, and fastened in cenfidence and love to him. Then may they look and wait even for this portion of Spirit also. Joh. 14.17. and 7.38, 39 Act. 2.38. and abiding and walking in faith and Love, they shall receive the manifestations of more abundant Love, and Privileges here promised. Joh. 14.21, 23. 1 Cor. 2.9. whereas the citing these places to the Assumption, hath shut the door against this also, leaving no way for any to know Christ Died for him, till he have some special manifestation, which in this sense is not first given. Joh. 14.17. Nor any hope of this, unless one's particular Election be known, and so opens a way for men to look for, and be deluded by passionate fancies and Satanical Enthusiasms. Jere. 2.8. and 8.8, 9  
4. For the particular instance of Joh. 17.9. It is also much abused; for,  
1. This Text saith not, the world of the wicked and ungodly, as the assumption doth; but, the world, and by world, it is evident is meant, Natural men, unregenerated, not yet called by grace, and in that heavenly Call given to Christ; and so had not received his words, and the manifestation of his Father's Love, Power, and goodness, in sending Christ, so as to believe on him, as it is express, these prayed for, vers. 9 and vers. 6, 7, 8, 9 So that the world world, vers. 9 includeth all the Elect, that were yet in the world, and uncalled forth: And this also farther appears in that; That for the same things he prays for these that through his Preaching did now believe on him. vers. 6.9. He also after prays for the same, for so many as shall through their Preaching believe on him. vers. 20. But all the way from vers. 9 to vers. 20. no Petition for any thing for any before they believe; or yet that might bring them to believe.  
So that the Assumption rendering the word, world, for the wicked, not Elect opposed to the Elect, it makes two sorts of Elect, one sort prayed for, vers. 9 another sort prayed for, vers. 20. or else it grants a sort of People in the World, that are neither of the Elect, nor of the world, mentioned. vers. 9 that were prayed for, vers. 20. And which way soever the Assumption will have it, yet it holds forth this falsehood; That none of the Elect, were, are or shall be beholding to the Prayer of Christ: for all or any of that Patience, and goodness of God extended before their faith, or for the means and grace by which they were brought to believe, or for their faith itself, seeing no such things are here prayed for; for any but the World. vers. 21.23. Even the World opposed to, and distinct from these called out of the world, both vers. 9 and vers. 20.  
2. This Text saith not, he will not pray for the World, as the Assumption saith, but in the Present tense, in that very time; I pray not for the World; It's not in Preterperfect-tense, nor in the Future-Tense; and surely, to any common understanding, I do not, I have not done, I will not do, are of a various and divers sense. Christ saith, Joh. 13.18. to his Twelve Disciples; I speak not of you All: yet in Joh. 6.70. Saying, I have chosen you Twelve, he spoke of them all; and so it is evident, That as the Ransome-giver, he did pray for such as were none of These prayed for, vers. 9.6, 7, 8. nor such as those prayed for. vers. 20. but even the Transgressors. Isa. 53.12. and his Crucifiers. Luk. 23.34. such as the World. vers. 24.25.  
3. The word, Not, in the Text, appeareth not to be so exclusive as the Assumption with the whole Argument would make it to be; few can be so ignorant, as not to know, that either in Scripture, or common speech; Not, doth not signify not at all, in every Place, Sentence or Business, but sometimes only. Not so much, not so privily, and chief, and this also discernible enough in the Places & Sentences in which it is so used: Christ, of his Ministration on earth, which was chief and primely for the Jews. Ro. 15.8. Saith to the Woman of Canaan, Mar. 15.24. I am not sent, but to the lost sheep of the house of Israel: and yet he did help her, And occasionally, Preach the Gospel in Samaria also, Joh. 4. and not without mission sure, so Paul saith. 1 Cor. 1.17. Christ sent me not to baptise, but to preach, etc. And yet baptire some he did, and surely not without mission also. verse. 14.16. And it is most like to be in such a sense here, that, Not, is used, as appears. vers. 21.23. where the world is put in for.  
4. The things here prayed for, from verse. 9 to vers. 20. (as Preservation in their gracious Estates, keeping them in the world, and from from the evil of the world, that hated them, and out of which they were chosen: Sanctification of them for carrying forth the Gospel, to the world: and perfecting them in union and Conformity with himself, and one another in him and his Father.) Are of a higher nature, than those things we are to pray for the world, or any in it. Till they be called and chosen out of the world, as these were. 1 Cor. 1.9. Joh. 14.16, 17, 21.23. & 16.14, 15. Phil. 2.8, 9, 10, 11. Short of which things are those which we are to pray for; for the World. 1 Tim. 2.1.4, 6, 7, 8. as is seen in that which our Saviour doth intimately pray for; for the World. vers. 21.23.  
5. In this, joh. 17. our Saviour prayed, not only as a Ransome-giver, and Mediator between God and man, as 1 Tim. 2.4, 5, 6. but also as a Prince and Highpriest over the House of God. The Mediator and Minister of the New Testament, for all his Called and Chosen one's; such as these prayed for, were. Heb. 3.1.6. & 8.1, 6. & 9.14, 15. And his praying here, is the same with his Advocation, mentioned. 1 Joh. 2.1. which is not where said to be for All men, and the whole World, as his Propitiation is: So this Argument crosseth the Scripture, in saying, He Died for no more, than he so prayed for, or is such an Advocate for. joh. 1.29. Heb. 3.9. 1 joh. 2.1, 2.  
As this Argument doth cross and deny our Saviour's gracious End and Intention in this Prayer. joh. 17. which appears to be for the furnishing of his chosen Ones to be in his place of Ministration, in the World, as the light of the World, to declare the Gospel to the World. vers. 11.17, 19, 20. And this also to this very end; That through the grace of God, appearing in them, and through their Ministration, the World might believe, that God hath sent Christ, vers. 21. as these prayed for, did already believe. vers. 8. And that the World might know, that God loveth those that are (in Believing,) come in to Christ, and made one with him, even with such peculiar love, as he loved Christ his Son. vers. 23. That so such as by their Ministration, are brought in this sight and Belief; To submit to, and be one with Christ, and with them may partake of this Prayer, and all the things here prayed for. vers. 20. And those, that when this light cometh, love Darkness rather, shall be left excuseless, and in another day, made to see and confess the same, to the glory of God, and their own confusion. Joh. 3.19. & Phil. 2.8.10, 11. when all this Prayer will be fully answered.  
So that all the way, in joh. 17. The Death and Ransom of CHRIST for the World, and his good will for them, is Held forth; for which cause, Power is given him over all flesh. vers. 2. Rom. 14.9. And he leaves these in his Place in the World. vers. 15. And sends them into the World. vers. 18. and prays for blessing their Ministration in and to the World. vers. 19.23. and intentionally for the World; that they might be convinced, and brought to know and believe the Truth. vers. 21.25. which all those that do experiment in the day of grace, Do therein experiment the Benefits of all this mercies of Christ; and so of his intentional praying for their faith, and so have the door opened for all the rest, which door this Argument was framed to shut, but cannot.    

CHAP. XVIII.  
Of Answering a Fift OBJECTION.  

Objection. V  
JESUS CHRIST died, and gave himself a Ransom for no more than the Father Elected to Sonship, and Eternal Inheritance; And this appears by the conexion, or contentation of Election, Calling, Justifi-fication, and Glorification. Rom. 8.28, 29. of Election, Adoption, Redemption, and eternal Inheritance. Ephes. 1.3.11. besides the often mentioning of Election of some to Salvation, and rejection of others in the Scripture.  
But all are not Elected, some are Rejected, else there were no Election; and to say, CHRIST died for All men, overthrows Election.  
Therefore Christ did not die, and give himself a Ransom for All Men.   

ANSWER.  
The first Proposition is directly contrary to the Scripture. Hebr. 2.9. 1 Tim. 2.6.  
If to possess men of the Inheritance, had been the first and only end of Christ his Death and Ransom; there might have been some colour to have paused on this bold and false assertion; But that is already proved false, in Chap. 2. and in Answer to the third Objection, and elsewhere.  
2. There belongs more than the Death and Ransom of Christ, to bring men to the Inheritance, as is shown Chapter 1. and elsewhere.  
3. The Scripture expressly affirms him, to have Died, and rose, and revived, to be Lord of all; and to have bought such as deny him, as is oft, and at large shown before.  
So as this Proposition is so groosly false, as it deserves abhorring rather then Answering; but the Reasons seems to have some weight for something, and therefore requires Answer: and so I return Answer to it, as the first Proposition in this Argument, is an Interrence Drawn from it.   

ANSWER. I.  
This is a farre-fetched, and mistaken Inferrence: evading the Business in hand; for that opposed in the Inferrence, is the Redemption, Purchase, and Atonement, made by Christ in one body, for all men. And those places alleged, mention only the benefits thereof and of somewhat before, and somewhat following, communicated to some, and in some measure enjoyed by them, yea with such an enjoyment, as was yet wanting to many Believers; To whom the Apostle writ; as appears, by the distinction and change of Person in his writing. Rom. 8.13.15, 16. Ephes. 1.12, 13, 14. Neither is it said, doth and will Justify, and Glorify: But did, or hath Predestinated, Called, Justified, Glorified, Rom. 8.30. hath Chosen, having Predestinated, Hath made us accepted; we have Redemption, even forgiveness. Ephes. 1.4, 5.6.7. which I hope none will affirm, of all the Elect, much less of All Christ hath died, and given himself a Ransom for; So that this is an evasion, and mistake.   

ANSWER. II.  
This Reason given to fortify the Proposition or Inferrence, hath mistaken the end and scope of the Apostles conexion of Privileges; and of his words in both places: which is not to set forth, how many Christ hath Died, and given himself a Ransom for: nor yet how many, either have or shall receive some fruits of his Death and Ransom; But only to set forth the Privileges of those that have begun to receive the Choice fruits of both his Propitiation and Advocation: And that to these Ends; to show;  

1. The ground of hopefulness to all that by the heavenly Call, are brought to believe in Christ.  
2. The way how to be sure of the enjoyment of this hope.  
3. And who have the full assurance of the same, and when they come to it. That so he might encourage, comfort, and lead on the Believers, as appears through. R. 8. Ep. 1.   
1. The ground of hopefulness to them that by the heavenly Call are brought in to believe in Christ: Is this, That Jesus Christ is the first Elect and Chosen One, and so the rate in which all that are Elected and Chosen, were Elected and Chosen. Eph. 1.4. And that in him is the Image or Pattern, and lively being and appearing of all that, to which all that are Chosen in him, are Chosen and Predestinated. Rom. 8.16, 17, 23, 29, 30. So that, as Christ is the first Elect, so was he Predestinate, yea, and Called, to work Redemption for the Sons of men: to take away sin, and abolish Death, to offer the acceptable Sacrifice; and by virtue of his blood, to enter the Holy of Holies, there to send forth Spirit to Call the Sons of men: and to be the Head and Highpriest over all his House, that are partakers of the Heavenly Call, etc. Isai. 42.6. Heb. 5.4. & 10. Joh. 6.37.  
And him hath God glorified at his Right hand: Heb. 2.9. and 7.25. and 8.1. So that all that are by the Spirit, In the Gospel, Called and enabled to believe in Jesus Christ, are called to him, that is the first, and Prime Elect, Chosen, Called, Justified and Glorified; That they might be conformed to him, in the Participation of the benefit of his Election, and of the mediation he was Predestinate and Called to make, and of his Justification as he was in their steads; And of his Glorification, as he is Glorified and filled with Spirit for them; In which Participation abiding, he will enable them to suffer for his sake, And to follow his Spirit, and to drink in the benefit of his Justification, in this knowledge of their own Justification, in and through him; and so in due season establish them in his Everlasting Covenant, and knowledge of their Election in Him.  
And this is conform both to the Apostles Writing, and scope, as appears in the view of Rom. 3.23, 25. and so an end, through the 4. and 5. and 6. and 7. and this 8. Chapter, and so to such as have acquaintance with spiritual Enlightening. Psal. 39.15.29. and Ephe. 1.1, 23.  
2. The way to be sure of the enjoyment of this Hope, is by ab●ding in Jesus Christ, to whom they are called, (who is both the Prime Elect, and also the second Adam, Predestinate, Called, Justified, Glorified, as the Public Person,) by abiding in his Doctrine, Teaching, and Spiritual leading to confidence in an Conformity to him. joh. 15.1, 10. Heb. 3.6.14. 1 joh. 2.24, 25, 28. 2 joh. 9 and this may be seen by the Apostles Admonition, and caution given to these. Rom. Chap. 6. and this 8. vers. 5, 13, 14, 18. and by his Prayers for the Ephesians. Chap. 1.17, 20. and 3.14.20. and his Profession to the Collossians. Chap. 1.23.27. and 2.2.10. by all which it appears also to be the scope of the Apostle, to direct them to this abiding, according to that of old, said to our Types. Exod. 19.3.6.  
3. Who have the full assurance of all this; and when they come to it; and they are such, who are not only called, but in that heavenly Call, through grace, believed, Drawn forth of themselves and the World, to take up their rest, and well-pleasedness in him; and inflamed with likement and love of him, and his guidance; Not only Justified, but having experimented their justification, not only in Christ, but by the Spirit of Christ, filling with Peace and joy in the holy Ghost: and not only hoping for the glory to come; but even a First-fruits of glory, in a portion of the Spirit, as the earnest of the Inheritance, whereby they discern the hope of his Calling in his Election, and his Everlasting Covenant made with them, and see the glorious riches of his Inheritance, in the Saints and Justified one's; and are in a sort made Partakers of the Divine Nature, experimenting that Power by which Christ was raised, and exalted, experimenting that, Psal. 84.11. Heb. 4.3. and 9.15. 2 Pet. 1.3, 4. That prayed for, Ephes. 1.17, 20. And this affirmed. Rom. 8.28, 29, 30. and so come to this glorying of the Apostle, in the following verses, to the End.  
Now this objected inference, crosseth the scope of the Apostles, and taketh away the ground of the Hope given, and shutteth the door against the way, to the enjoyment, and thrusts men to wander in dark reasonings for Election.   

ASWER. III.  
3. This Inferrence from these places, and the abuse of them, to fortify such a Proposition, destroyeth the distinction, between the Gospel, and the communication of the special benefits of the Gospel, between the Atonement made by Christ, and the receipt thereof by the Called Ones, and the common and special Salvation, which the Scripture distinguisheth, as is afore shown, Chap. 1. and 2. and 10. and wholly denyeth and taketh away the Gospel, to be preached to unbelievers, and all men, all Nations, and wholly confounds it into one with those high mysteries that are to be opened to Believers, yea, Believers grown, and it bars out all uncalled from believing: and all Believers from Consolation, till they know their particular Election; as all that view it, may see, and know it to be evil.  
4. The Conexion itself, is wrested for this Inference; which hath not even rise thence, or from any other part of Scripture, where is no such conexion, as if all Christ died for, and Ransomed, must of necessity partake of all these Privileges. Nor as if all that partake of some fruits of his Ransom, must needs partake of all these Privileges; Nor as if all that were called, must of necessity Partake of them all: Scripture showeth the contrary: yea, the Epistle doth the same to the Romans, also Chap. 14.9. Isai. 20. and this 8. Chap. verse 13. intimates the same: But the concatination of all these high favours, are made the peculiar Privileges of Elect sons of God. Rom. 8.16, 17, 38, 39, 30. Ephes. 1.3.14. whence the Calling and Election of Believers, is not made fully sure to them, Till in God's Actual Election, which followeth their Calling, they be established, and so in a First Fruits, made Partakers of all these Privileges, as is shown before; whence they are exhorted thereto, on that ground. 2 Pet. 1.3, 4, 5, 10, 11. And this appears in the stile put on these. Rom. 8.28. and the Prayer for the Ephesians. Chap. 1.17. All which is obscured by this Inference.  
5. If that which is not, and which the Inference would have had, had been in the conexion; yet it would not have justified the Inferrence, as we may see in a conexion. Psal. 111.4, 5. The Lord is gracious, and full of compassion, and Righteous; He hath given meat to them that fear him: he will ever be mindful of his Covenant; Now if any should from this conexion, Infer; That the Lordis gracious, and full of Compassion, and hath given meat to no other, but them that fear him. Then Psal. 145.8, 9 and 136.25. and 104.27, 28. and all Scripture, and common experience, would convince him of folly and falsehood; and so doth it in this Inferrence also. All that is in the common Salvation pertains to the Special. But not all that is in the Special pertains to the common Salvation: See the 1 Tim. 4.10.  
So that the truth of. 1 Tim. 2.4.6. Heb. 2.9. 2 Cor. 5.14, 15.19. abideth firm.  
As for the Addition to this Reason, with all that follows, it is but a cavil, with a slander annexed, deserving no Answer. Wherefore in stead of Answer, To take prejudice from the thoughts of any sober-minded: I will crave leave of the judicious, under correction, of better, and more enlightened Judgement, To set down briefly what I understand, and believe concerning this mystery.  
I conceive the Scripture to set forth, an Election, of God, That is in and by God. And according, as I conceive, that I see and find there, so I believe.  
1. That God did Elect the man Christ, to union of Person, with the second Person, in the Divine Nature, and so to be the Son of God, and a mighty King, in and through whom, God would show forth all his goodness, and confirre his Kingdom on him: Thus God calls him. Isa. 42.1. Mine Elect, in whom my soul delighteth. And the Spirit saith, He is (Col. 1.15.) the Firstborn of every Creature.  
And himself saith, Prov. 8.22, 30. The Lord Possessed me in the beginning of his way, before, etc. I was set up from everlasting, I was brought forth, etc. And so as all other Chosen, being affirmed to be chosen in him. Eph. 1.4. He must needs be first chosen; else, How they Chosen in him.  
2. That in this very Election, God did Elect a certain number of men. In this his Son, and to Sonship in him, a Conformity to him, and enjoyment of the Kingdom with him. Eph. 1.4. Rom. 8.29.  
3. That at the same Election, God in his love to his Son Christ, and those chosen in him; Did appoint a great, yet a certain number of other men, to be Servants to his Son Christ, and those Chosen in him. Psalm. 7.2.11. and 119.91. Isai. 60.12. Col. 1.16.27.  
4. That to this end, God did Decree, to create all Mankind in one Adam, and to set him forth, as the First man, and a public Person, in the room and place of all Mankind, to stand or fall, for all that were by Propagation to come of him, and in this Decree, he decreed that all the rest of Mankind, except his Son Christ, should come forth of this First Adam, by Propagation; and in this Decree, he decreed to make a World of Creatures, for the use and service of Mankind, and to do all this, by and through, and for his Son Christ. joh. 1.1, 2, 3. Col. 1.16, 18, 19 Rom. 11.36. And,  
All this Election and Decree was free, and freely decreed by God, without any respect, or motion from any foresight, of Good, or evil, righteousness or sin in mankind, or in any of them, one or other. But according to Gods own good pleasure, even because he so willed, and for the Glory of his Goodness. Psal. 104.1, 24. Isa. 4.3.7. Rom. 9.11, 12. and 11.36.  
5. That God foreseeing, that the first man Adam would fall, and so lose himself, and all that were to come by propagation from him: and so all the Privileges of both Sons and Servants, that were put in his keeping (for Election to Sonship, or appontment to service, were neither in him, nor put in his keeping,) Did Choose, Predestinate, or Preordain, his Son Jesus Christ, to be his Servant, by his Death and Resurrection, to ransom All men, and recover again (as a Second Adam,) the Privileges both of Sons and Servants; And by his Spirit and Power, to make it known to them all in Due season. Isai. 42.1.1 Pet. 1.20. 1 Tim. 2, 4, 5, 6. Heb. 10.5.10.  
6. That GOD in this Decree or Predestination: did Predestinate All his Elect Sons, to the Adoption of Sons, and Conformity to his Son Jesus Christ. By and through his Son Jesus Christ: Not for any good seen in them, (who were now beheld fallen,) but for the Praise of the glory of his Grace, Rom. 8.26. Ephes. 1.5.  
And all the residue of the sons of men, He Destinated to be servants to Jesus Christ, and his People: in his , Not being moved thereto, with respect of either good, or evil in Them. Rom. 9.11, 12. and 14.9, 12.  
7. That God to this end Decreed, To use such means as he pleased, to some more, to some less, with some effectual Power therein, To call both Sons and Servants to the acknowledgement of this their Lord.  
In which they might be happy. To which end, his Spirit moves 〈◊〉 the means. Prov. 8.4, 5, 32. and 1.20, 23. Joh. 1.5.9.  
8. God foreseeing, that both Sons and Servants, would sin against these means, and so not come in to the obedience of their Lord, but Rebel against him, He did freely, yet further Decree. Both:  
First, To overcome his Elect and Predestinate Sons, (as Bullocks unaccustomed to the yoke,) for the glory of his rich, and Freegrace in Christ: and so freely to forgive their disobedience, and by his Spirit make them willing, and bring them in to his Son, and Sanctify and preserve them in and through his Sun, and by his grace and Spirit, to His Kingdom. Jere. 31.18, 20. 2 Tim. 1.9. Tit. 3.3, 4, 5, 7.  
Secondly, To harden the residue, and give them up, for their contempt of the means; and hardening their hearts there-against, and resisting his Spirit, moving to their hearts, through the means: And this for the glory and praise of the equity and security of his Justice. 1 Pet. 2.7, 8. Jer. 6.16.30.  
9 That God decreed his Son. Jesus Christ, should be the Lord and disposer of All, the Head and Governor of the Church, and Kingdom; and the Judge of All men. That by him the glory of all the Kingdom, and Judgement may be given to God. Isa. 9.6, 7. Rom. 14.9.12. Act. 17.31. Phil. 2.10, 11. 1 Cor. 15.24, 27.  
10. That all this whole Counsel of God (about Mankind; for There meddle no further) was in himself, and open before him, and decreed at once, before the World, or time was, there being neither first nor last, in respect of time in the Decree of God, but only in Order, one thing decreed for another, though his Decree be larger than Election, and all his Decrees in one, ordered to, and for Election, which obtaineth all for the Elected. Acts 15.18. Romans 7.11.  
And yet still agreeing with all hitherto said of Election; I find mentioned in Scripture an Election not so high, as this before spoken of, Namely an Election of some to be a Peculiar People, above all the People of the Earth, which though it includes the  Elected, yet it may also include more, even some of the Servants also. Deut. 6.6, 7.  
And also, I find mentioned in Scripture, an Election of some, to some Peculiar Office for, and Service for, or in the Church, and this also includes more than the Prime Elect. Isai. 45.1, 4. john. 6.70.  
And both these Elections are included in the former Decree, and are from Eternity also, but not to the enjoyment of the Privileges; by every one thus Elected, for ever, as the Prime Election, without Controversy is. Joh. 17.12. Act. 1.20. Act. 15.18.  
And I am lead thus to conceive of the Election and Decree of God, both by the Scriptures alleged, and other-like Places, and also by Gods working with man, mentioned therein, being assured, that God worketh all things according to the Council of his own will; so as look how his Word declareth him to proceed in his Works, we may be sure, such was his Purpose and Decree. Ephes. 1.11.  
And so through this whole discourse it appears, That the Death and Ransom of Christ for All men, impeacheth not the Doctrine of Election or Predestination, or of Gods showing mercy to whom he will, but agreeth very well therewith: and so is the whole Objection answered.  
Only now I will add a few things appertaining to this business, by way of caution.  
1. That the Prime Election, yea, or Predestination to Adoption; Howsoever by way of Intimation, and consequence, it be found oft; yet in ten times reading, and much searching the Scripture, I cannot find it expressly mentioned, and set forth Ten times in all the Scripture.  
2. That in respect of particulars, It is a Secret with God, till he do make it known, so that we can not say; This or that man is, or is not Elected; but we may know of, and say to any man, Christ Died for him, and is the Propitiation for his sins, and if he Repent and Believe, he shall receive Remission of sins. This being revealed. Now secret thing belongs to the Lord our God, But things revealed, to us and our Children for ever. Deut. 29.  
3. That Howsoever all God's Counsels shall stand, yet those that have very well known the same, have never made such use of it, as to put any impossibility upon God, To do any of his Creatures good: John Baptist knew stones were not Elected, yet (not speaking of God's Will, but of his Power) He said, God is able of these stones, to raise up Children unto Abraham. Matth. 3.9. And Paul speaking of the rejected Jews, saith, God is able to graft them in again. Rom. 11.23. and our Saviour would not have his Disciples to think, That he could not have obtained by Prayer; more than Twelve Legions of Angels. Matt. 26.33. and plainly affirmeth to them, That with God all things are possible. Luk. 19.26.  
It would therefore be an abuse of Election, in any sort to darken or weaken the Doctrine of the Gospel thereby, or the hope it giveth or setteth before any.  
4. That in Scripture, there is mentioned an actual Election, or Choice, which is in time, (though according to that before time,) in which God pulleth and chooseth men from among others, to such good things as he in his Counsel had prepared for them. Isai 14.1. Isai. 4.9.7. Zach. 1.17. and 2.12. And to speak of the choice part thereof; It's manifest such an Election or Choice there is, Not only because meneioned, but so mentioned in Scripture.  
1. That it is called, an Election according to foreknowledge. 1 Pet. 12. Foreknowledge in God, signifieth even the Prime Election to Sonship, when it is distinct from, and put before Predestination, and elsewhere. Rom. 8.29. compared with Ephes. 1.4, 5. But when it is said, according to foreknowledge, It points out that Work of God now done, according to that foreknowledge of his, which worketh all things according to the Counsel of his own will. Act. 2.23. and 4.28. & 5.13.18. Eph. 1.11, 12. and so Election a work.  
2. That often, no more is mentioned in it, than what the Elected do in some measure knowingly enjoy. Joh. 15.16, 19 and 17.6, 8. 1 Pet. 2.2. and 2.9. which is not usual in the mentioning Election in the Counsel of God. Rom. 8. Ephes. 1.  
3. That this Election is in the heavenly Call; and follows it. 2 Pet. 1.10. Reu. 17.14. whereas Election in the Counsel of God is before the Call. 2 Tim. 1.9. Eph. 1.3.4. Yea this Election and Choice doth not always so fasten on men, in the beginning of the Call: So as they (though Called) can be said to be Chosen. Matth. 20.16. Joh. 2.23, 24. Though sometime it doth so fasten on some, in the beginning of the Call, and so prevail also, that they are said to be Chosen from the beginning (of the Gospels) Call unto Salvation, through sanctification of the Spirit, and belief of the Truth. 2 Thess. 2.13, 14. 1 Thess. 1.3, 4, 5. Act. 13.48. Coll. 1.4, 5, 6. and in due Season, it will fasten on all Elected in his Counsel, when they are Partakers of the Heavenly Call. Rom. 11.7.2. Tim. 1.9. yet is this actual Election in the Work of GOD, in order of time after the Call.  
4. They that in the heavenly Call, are in believing, so purged with the blood of Christ, that they are taken off themselves, and the World, and united to Christ, in confidence, love and delight, so as they are given up to him, for all Life, Guidance, Protection, and Hope: are affirmed to be actually Chosen out of the World unto Salvation. Joh. 15.19. 2 Thess. 2.13, 14. 1 Thess. 1.3, 5.  
5. There have been some found, in former and latter times, upon whom this Actual Election hath passed, and they therefore called God's Elect and Chosen Generation. Deut. 6.6, 7. 1 Thess. 1.3. 1 Pet. 1.2. Joh. 13.18.  
6. They that are thus actually Chosen, and Prevailed with hereby, are said to be biessed, and Called, and Chosen, and Faithful. Psal. 65.4. Revel. 17.14.  
And every one may know himself to be Elected in the Council of God, before time, To all that, He finds himself in the Work of God, Chosen unto in Time. Ephe. 1.3, 4.11.  
5. That in Scripture is mentioned; an actual refusal, Preterition or nonelection, according to the purpose of God also; in respect of some peculiar favour, or Privilege: which yet may stand with Election to Sonship, and eternal Salvation Psal. 78.67, 68  
6. That in Scripture is mentioned an Actual Reprobation, and rejection of some from the means, or from the blessing in the means of Eternal Life, and so from Eternal Life itself; and this for their contempt of the means, and resisting the holy Ghost. Jer. 6.16, 17, 27, 30. Prov. 1.24, 35. Rom. 1, 18.28.  
The term Reprobation, Scarce otherwise used; and of this Actual Choice, and Actual Reprobation, the Scripture most speaks; Now the Gospel of CHRIST is a Truth to be Preached to all; and hope of Life tendered on Believing, and after entrance, this actual Election to be so set forth, that men be exhorted to give all diligence, in following the Spirit, to make it sure; and if any be slothful and disobedient: warning given, least by contempt they procure to themselves actual Reprobation: which use the Scripture makes of them, and so they are very useful to further the Gospel; which (by abuse,) This Objection turns them against.    

CHAP. XIX.  
Of Answering a sixth and Seaventh OBJECTION.  

Objection. VI  
THe Ransom and Mediation of Christ, is no larger than his Office of P●iest, Prophet, and King:  
But those Offices prtaine to his Church and Chosen, etc.   

ANSWER.  
This sober Objection doth not deny the Death of Christ for All men; But only seems to deny his Ransom and Mediation, for All Men. Though indeed, as he is set forth in Scripture, He should not be the Lord of All men: nor challenge their submission, and living to him; Nor show mercy, nor offer hope of life to them, nor convince them of sin for not believing on him, nor raise them out of their graves, nor cause them to confess him Lord; nor judge them according to the Gospel; if he had not Ransomed them, and paid the Price; and mediated for them. Rom. 1 4.8, 9, 10, 12. 2 Cor. 5.10, 14, 15, 19 Phil. 2.7, 8, 9, 10, 11.  
But the Answer to this Objection, is easy and plain in Scripture: for as the Mediation of CHRIST, is both more general, and more special; more general, as He is the One MEDIATOR between God and man. 1 Tim. 2.5. more special; as he is the Mediator of the New Testament, etc. That they which are Called might receive the Promise of Eternal Inheritance. Heb. 9.14. according to that is said, He is the Saviour of All men: specially of those that believe. 1 Tim. 4.10.  
So as in all the Offices of Christ, as the Priest, the Prophet, the King; there is both that which is more general, and also that which is more special and Peculiar.  
1. As a Priest he offered Sacrifice, in respect of one end; That is, Propitiation for All men: Heb. 9.26. and 2.9. Io. r. 29. 1 Joh. 2.2. In respect of all the ends, Propitiation, and Sealing the New Testament, and Testification to the Truth, and of the uttermost end in all; for his Called and and Chosen Ones. Heb. 9.14, 15. Matt. 26.26. As the Highpriest, at his Father's Right-hand, he in some sort intercedes, and puts in for Transgressor's, and the World. Isai. 53.12. Joh. 17.21, 23. but his special business, and Advocation, is for his Called and Chosen ones. Hebr. 3.1.6, 8. 1 Joh. 2.1.  
2. As the great Prophet, he calls all men, and enlightens every one that comes into the World. Prov. 8.4.32. Isai. 45.22. Joh. 1.4, 5, 6. But makes known his Father's Name, Words and Gouncells, in the secret of the Covenant, only to his Called and Chosen ones. joh. 15, 16, 19, 20. & 16.13.15.17. and 6.7, 8. Psal. 24.14.  
3. As the King, He ruleth over all. Psal. 103.19. and will convince All men of sin, for not believing in him. Joh. 16.8.11. and Judge all, even such as would not that He should Reign over them. Acts. 17.31. Luke 19.27. But he enters in by the Spirit, and Rules in the hearts of his Chosen Ones. Gal. 2.20. and freeth them of their darkness and bonds. Rom. 7.25. and 8.2. Coll. 1.12. and leads them. Rom. 8.14. and overthrows their Enemies. Mich. 7.18, 20. Rom. 16, 20. Enriches them with Spiritual blessings. Ephes. 1.3. and will plead their Cause, and give them the Kingdom.  
So at this is a motive to all men, to seek Him, and learn of Him, and come in, and submit to him; This Argument confirming that which it seems to oppose.   

OBJECTION VII.  
IF God in any sort bade intended any Life or saving grace, by the Death and Ransom of CHRIST for All men: or the residue of the World, besides the Elect; he would surely use some means to bring them to some knowledge of Christ, and so to Repentance, and Faith; But he seemeth to be so fare from this; That to many he vouchsafeth no means at all. Psal. 147.19, 20. And to others hath expressly, and utterly denied the means, when his Servants would have carried the same among them. Act. 16.6, 7.   

ANSWER.  
This Objection denieth neither the Death nor Ransom of Christ to be for all men; But only any intendment of Life, and saving Grace thereby: neither doth it bend force to deny, That, for any, but only these, where the Declaration of the Gospel, is not granted, and the force of the Objection is weak.  
For 1. The Scripture hath expressly affirmed God's intention to be, that they all might be saved, and repent, and believe, and to be further saved. Ezek. 33.11. Joh. 3.17.1.4, 7. Rom. 2.4. 1 Tim. 2.4. 2 Pet. 3.9.  
2. If we cannot in the Works of God, see a fulfilling of the say of God, It becomes us to admire his Wisdom, and Holiness, to bewail our ignorance, and wait and supplicate for Light from him, and not by rash judging and mistaking of his Works, to deny the truth of his Words. Rom. 11.33, 34.  
3. The Scripture testifieth that God hath, and doth use some means towards all men, not only in his Works of Creation and Providence; which giveth some Testimony of his Goodness, to lead to Repentance. Rom. 1.19. Act. 14.16, 17. and 17.26. with Psal. 19.1.6. Rom. 10.18. and 2.4. but with some further Light: yea, it may be, some rumour of the Gospel (as much as drew Rahab to believe,) for was it not declared to all the World? Gen. 13.15. Did not Adam and Evah, and the long lived Fathers, and Noah's Preaching, and Arke-building; spread the fame through the World? 1 Pet. 3.19, 20. after the Flood, was is not declared by Noah, to all the world? Gen. 8.9. Did not Sem live to Abraham's time? and (whether it were he or no?) was not Melchisedeck a Priest then living? Did not Abraham travel? and Israel's, and jacob's spread fare? Did Joh, and his three Friends, and Elihu, in their several Countries, nothing this way? Did not David's friendship with divers Kings, Solomon's Reign over divers Countries, the Queen of Sheba, coming and returning to Solomon; spread the fame of the Gospel? Did not the Captivities and dispersion of the Jews: The advancement of Daniel, Ezra, Nehemiab and Mordecai; make some spread of this knowledge? Was not our Saviour's Star seen in the East? Were not the Jews in all Countries at the coming of Christ? And doth not the Apostles say expressly, their sound went out into all the Earth, and their words to the ends of the world. Rom. 10.18. And shall any of us say, God hath used no means to lead them to seek him, because we know not of it; fare be such rashness from us, to contradict the Scripture. Joh. 1.9. Rom. 1.17. Act. 14.17. neither doth Psal. 147.19, 20. say, he hath used no means with them, but only not such, and so great means: He hath not dealt so with any Nation, as he did with Israel; nor then had he; but that is not used no means at all:  
4. God's denial of his Servants to preach in some places for a time, as in Act. 16.6, 7. proves not an utter denial of all means to them: for,  
1. God might have formerly used means, which for their contempt of: the greater might now be denied to them. Mat. 13.12. & 25.29.  
2. God may deny the means for one time, and grant it in another, as to the Gentiles and Samaritans: denied. Mat. 10.5. but granted. Mat. 28.20. Act. 8.11.  
3. This denial might be in mercy; it may be God had not yet prepared them to receive the Gospel, and so they might violently have resisted it, and procured a curse, and God would after prepare them, and then they should receive it. Matt. 4.5, 6. It might be many Jews amongst them, that now would have stoned these Apostles, that should after receive the Gospel; as the Samaritans once; stoning after receiving: But this is certain, God's time was not yet come, and some other were to have the Gospel before them: that yet had it not, suitable to that, Rom. 15.22.  
4. Both Jews and Gentiles there, not long after both, had the Gospel: and many received it; and obtained like precious Faith with the Apostles. Acts. 19.10. 1 Pet. 1.1. So that this Objection hath lost all his strength.  
5. Yet GOD may holily and justly deny the clear Revelation of the Gospel to some, and their Posterity also, when they have resisted the light in the lesser means, used before, especially when they have contemned the greater means also, when offered, and hardened their hearts from profiting thereby; He may then deny those means to Father and Children also, that walk in their Father's ways: yea, and harden their hearts from Profiting by such means as are left them: And this is a good warning to others, to take heed of any slighting and abusing any means, much more to heed that the Gospel be not abused and slighted; But no Proofs that God never used means, to those so deprived and hardened; for why then did he deprive and harden them. Rom. 1.18, 24. Act. 28.25, 28. Matth. 23.37, 38. Rom. 11.20, 21, 22, 23.  
And thus have I answered all that I have found of any force, Objected, as for that foolish and senseless Cavil: That this opinion; that JESUS CHRIST Died for All men; Importeth, That all men have  by Nature to seek and receive him. It is so false and groundless a fancy, as needeth no Answer; yet when such as say, He died not for All men, do prove those (they believe he did Dye for:) have such  by Nature; That also shall be Answered.    

CHAP. XX.  
Of the Arguments confirming the Truth of the Proposition, and that 1 Tim. 2.6. and Hebr. 2.9. have the Sense they import.  
Now to satisfy such as desire to have reason satisfied; I add these REASONS.  

Argument. I.  
THat which the Scripture oft and plainly affirmeth in plain words, is certainly true, and to be believed: Prov. 22.20.21. Isai. 8.20. 2 Pet. 1.19, 20.  
But that Jesus Christ gave himself a Ransom, and by the grace of God, tasted Death for Every man; is oft and plainly affirmed in Scripture, as is before shown, Chap. 7. to the 13.  
Therefore the same is certainly a truth to be believed. Joh. 20.31. Act. 26.22.27.   

ARGUMENT II.  
Those for whom Jesus Christ and his Apostles in plain Terms, without any exception or restraint affirm, That Christ came to save, and to that end Dyed, and gave himself a Ransom for, and is the Propitiation for the sin; he certainly did come to save, and gave himself a Ransom for them, and is the Propitiation for their sins. Matth. 26.24. Joh. 6.38. 1 Cor. 15.3, 4. Hebr. 10.7. Joh. 8.38.45. 2 Pet. 1.16. Heb. 2.3, 4.  
But Jesus Christ, and his Apostles have in plain terms affirmed; that Christ came to save sinners. 1 Tim. 1.15. The world. Joh. 3.17. That he died for the unjust, 1 Pet. 3.18. The ungodly. Rom. 5.6 for Every man. Heb. 2.9. gave himself a Ransom for All men. 1 Tim. 2.6. and is the Propitiation for the sins of the whole World. 1 Joh. 2.2. And every of these affirmations, without any exception or restraint; all being unjust, ungodly, sinners, and men: and of the World. Rom. 3.10, 19, 20, 23. Ephe. 2.1, 2, 3. Tit. 3.3. Joh. 3.4.6.  
Therefore Jesus Christ came to save, died, and gave himself a Ransom for all men; and is the Propitiation for their sins. Joh. 1.29.   

ARGUMENT III.  
That which the Scripture layeth forth, as one end of the death of Christ, and one ground and cause of Gods exalting Christ, to be the Lord and Judge of all; and of the equity of his judging; That is certainly to be believed. Psal. 12.6. & 18.130. & 119.40.  
But the Scripture layeth forth this, for one end of the Death and Resurrection of Christ; That he might he the Lord of All. Ro. 14.9. 2 Cor. 5.14, 15. and for that Cause, (even his Death and Resurrection,) hath God exalted him, to be the Lord and Judge of All men; and his Judgements shall be just. Rom. 14.9.11, 12. 2 Cor. 5.10. Phil. 2.7. ● 1. Act. 17.31. Rom. 2.16. Therefore that Christ so died, and risen again for All, is a Truth to be believed. 1 Tim. 2.6, 7.   

ARGUMENT IU.  
That which the Scripture so sets forth in general for the World of mankind, as a truth for them all: That whosoever of the particulars, so believe, as to come in to Christ, and receive the same; shall not perish, but have everlasting life; is certainly a truth to be believed: Act. 5.20.  
But that God sent forth his Son, to be the Saviour of the World; Is in Scripture so set forth in general, for all men; That whosoever of the particulars so believe, as they come in to Christ, and receive the same, they shall not perish, but have Everlasting life. Joh. 3.16, 17, 18.36. & 1.4.11, 12.  
Therefore, that God sent his Son to be the Saviour of the World, is a certain Truth. 1 Joh. 4.14.   

ARGUMENT V.  
That which God will one day cause every man to confess, to the glory of God. Is certainly a truth; for God will own no lie; for his glory. Joh. 13.3.9. Rom. 3.3, 4.  
But God will one day cause every man, to confess Jesus, (by virtue of his Death and Ransome given,) to be the Lord: Even to the glory of God. Phil. 2.7, 8, 9, 10, 11. Isai. 45.22, 23. Rom. 14.9.12. Psal. 86.9.  
Therefore it is certainly a truth; That Jesus Christ hath given himself a Ransom for All men; and hath thereby the right of Lordship over them: and if any will not believe, and come in to his Government; yet he abideth faithful, and cannot deny himself; But will one day bring them before him, and cause them to confess him Lord, to the glory of God; when they shall be denied by him; for denying him in the days of his Patience; 2 Tim. 2.12, 13, 14. Matt. 10.32, 33. 2 Cor. 5.10.   

ARGUMENT VI.  
That which may be proved in and by the Scripture, both by plain Sentences therein, and necessary consequences imported thereby: without wresting, wrangling, adding to, taking from, or altering the Sentences, and words of Scripture; is a truth to be believed. Matth. 22.29, 32. Rom. 11.2.5, 6.  
But that Jesus Christ gave himself a Ransom for all men; and by the Grace of God, tasted death for every man, may be proved in and by the Scripture, both by plain Sentences therein, and necessary Consequences imported thereby; without wresting, wrangling, adding, or taking away, or altering the Words and Sentences; as is already shown, Chap. 7. to the 13. which shall be now ordered into several Proof.  
Therefore that Jesus Christ gave himself for all men; and by the Grace of God, tasted death for Every man; is a truth to be believed: Mar. 1.15. and 16.15, 16. 1 Joh. 4.14.   

PROOF I.  
GOD so loved the World; that he gave his Son to be the Saviour of the World. 1 Joh. 4.14. and sends his Servants to bear witness of his Son, That all men through him might believe. Joh. 1.4.7. That who soever believes on him, might have Everlasting Life. Joh. 3.16, 17.  
And he is willing that all should come to the Knowledge of the Truth. 1 Tim. 2.4. and be saved. 1 Tim. 1.15.  
Nor will he be wanting in the sufficiency of helpfulness to them; If as light comes, they will suffer themselves to be wrought on, and to receive it. Prov. 1.23. & 8.4, 5. and is not this plain in Scripture.   

PROOF. II.  
Jesus Christ, the Son of God came into the World, to save the World. Joh. 12.47. To save sinners. 1 Tim. 1.15. To take away our sins, and destroy the works of the Devil. 1 Joh. 3.5.8. To take away the sins of the World. Joh. 1.29. and therefore died for all. 2 Cor. 5.14, 15. and gave himself a Ransom for All. 1 Tim 2.6. To save that which was lost. Matth. 18.11. And so his Propitiation made, was for the world. 2 Cor. 5.19. The whole world. 1 Joh. 2.2. and all this is full and plain in the Scripture.   

PROOF. III.  
God in Christ, doth in some means or other of his appointment, give some witness to all men, of his mercy and goodness procured by Christ. Psal. 19.1.6. Rom. 10.18. Act. 14.17. And there through at one time or other, sendeth forth some stir of the Spirit, to move in, and knock at the hearts of men, to invite them to Repentance, and seeking God; and so to lay hold on the grace and salvation offered; And this not in a show or Pretence, but in truth and good will, ready to bestow it on them; And this is all fully Testified in Scripture. Gen. 6.3. Isai. 45.22. Act. 17.30, 31. Joh. 1.19.   

PROOF. iv  
The holy Ghost, that cometh from the Father and the Son, shall reprove the World of sin (even that part of the World also that refuseth now to believe,) That they are under sin, because they believe not on Christ, and that it is their sin, that they have not believed on him: And how could it be their sin, not to believe in Christ, and they for that cause under sin, if there were neither enough in the Atonement made by Christ for them, nor truth in God's offer of mercy to them; nor Will or Power in the Spirits moving, in any sort sufficient, to have brought them to believe at one time or other; And yet is this evident in Scripture; and shall be by the holy Spirit, to be their great sin; That fastens all other sins on them. Joh. 3.18, 19 and 8.24. & 12.48. & 15.22.24. and 16.8, 9, 10.11.   

PROOF. V  
God hath testified, both by his Word and his Oath, That he would that his Son should so fare save, as to work a Redemption for All men; and likewise that he should bring all to the knowledge of the truth: that therethrough Redemption might be wrought in and upon them. 1 Tim. 2.4. with Joh. 3.17. So he willeth not, nor hath any pleasure in the death of him, (even the wicked,) That dyeth, But rather that be turn and live. Ezek. 18.23.32. & 33.11. And dare any of us say, The God of Truth saith, and sweareth that; of which he hath no inward and serious meaning; Oh fare be such blasphemy from us. 1 joh. 5.10.   

PROOF. VI  
The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ, and the Ransom and Propitiation; To whom it belongs, and who may seek it, and in believing, find Life, implieth no less than all men; As to instance; All Nations. Matt. 28.19, 20. The ends of the Earth. Isai. 45.22. and 49.6. Every Creature. Mar. 16.15. All. 2 Cor. 5.14, 15. 1 Tim. 2.6. Every man. Hebr. 2.9. The world. joh. 3.16, 17. 2 Cor. 5.19. The whole World. 1 joh. 2.2. That which was lost. Luk. 19.10. Sinners. Matt. 9.13. unjust, 1 Pet. 3.18. ungodly, Rom. 5.6. and that whosoever of these repent and believe in Christ, shall receive this grace. joh. 3.16.18. Act. 10.43. Now all these so often and indifferently used: were it not Pride and Error to devise Glosses to restrain the Sense the Scripture holdeth forth; so full and large for All men.   

PROOF. VII.  
That whereas there are certain high and peculiar Privileges of the Spirit, contained in the New Testament: Sealed by the blood of Christ, which belongs not to all men; But only to the Saints, the Called and Chosen of the Lord: And when they are alone distinctly mentioned; They are even so spoken of, as belonging to them only. Mat. 13.11. joh. 14.17.21, 22, 23. and 16.13, 14, 15. & 17.9, 20. Act. 2.38, 39 1 Cor. 2.9, 14. Heb. 9.15. & 8. tot. 1 Pet. 2.3.9.  
Yet when any of these Pecullar Privileges are so spoken of as joined together with the Ransom and Propitiation which belongs to all: Then are they not spoken of; in such a restraining and exclusive manner, or with such appropriating words: But so, and with such words, as room is left to apply the Ransom to all men, in speech, And withal so hold out the Privileges to them that believe, that are Proper to them: That they may both have their comfort and special hope: And also hold forth the Ransom, and keep open the door for others. In belief, and receipt of the Propitiation, To come in and partake with them: And so it is said, for his Sheep, for many: But no where, But, or only for his Sheep; or but or only for many, which is a strong Proof of the Ransom, being given for all men, as is shown, Chap. 3.10.   

PROOF. VIII.  
The Restauration wrought by Christ, in his own body for Mankind, is set forth in Scripture, to be as large and full, for all men, and of as much force as the fall of the first Adam: by and in himself for All men; In which respect, the first Adam is said to have been a Figure of Christ, the second Adam. Rom. 3.22, 23, 24. and 5.12, 14.18. 1 Corin. 1.21, 22, 45, 46, 47. as is before shown, Chap. 8.   

PROOF. IX.  
The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations, to every Creature, and to tell them withal; That whoever believeth, and is baptised, shall be saved. Matt. 28.19, 20. Mar. 16.15, 16. and his Servants have so Preached to all. 2 Cor. 5.19. Rom 10.13.18. And our Lord JESUS will make it to appear one Day, that he hath not sent his Servants upon a false Errand; Nor put a lie in their mouths, nor wished them to dissemble: In offering that to all, which they knew belonged but to some, even to fewest of all. But to speak the Truth. Isai. 44.26. & 61.8. 1 Tim. 1.12.   

PROOF. X.  
The Lord willeth Believers, to Pray, even for the unjust, and their Persecuters. Matth. 5.44.48. Luk. 6.28. Yea, even for all men: Yea, even for Kings, and all in Authority: When few in Authority loved Christianity yet; yet he said, Not some of that sort, but for All in Authority: and that on this ground: It is good in the sight of God, who will have All men saved; and come to the Knowledge of the truth. Luke 10.5. 1 Tim. 3.1.4.  
Surely there is a Door of life opened for All men: 2 Tim. 1.10. for God hath not said to the Seed of Israel, Seek ye me in vain. Isai. 45.19. He will not have his Children pray for vain things.   

PROOF XI.  
The Lord hath given forth his Word and Promise, to be with his Servants, so preaching the Gospel to all: and with his People so Praying for all, where they come. That they may go on, with Confidence in both. Matth. 28.20. 1 Tim. 2, 3, 8. Luk. 10.6. Isaiah 54.17.   

PROOF. XII.  
The Lord hath already performed and made good his Word to his Servants and People, upon some of all sorts of men, and all sorts of Sinners; Showing them mercy, To this very end; that none might exclude themselves; But all be encouraged to Repent, Believe, and hope thereby. Act. 2. and 3. & 8. & 9 & 10. & 11. & 16. & 19.28. 1 Cor. 6.10, 11. 1 Tim. 1.13, 14, 15, 16, 17.   

PROOF. XIII.  
The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind, yea in the Tender and Spiritual discovery of the Grace of God to Mankind, (in the Ransom given, and Atonement made by Christ, for all men; with the fruits thereof,) Hath God in the first place overcommed his Chosen Ones, to believe, and turn to God. Act. 13.48. Tit. 2.11.13. and 3, 4, 5.   

PROOF. XIV.  
Those, that when the Gospel comes, and any Spiritual Light therein to them: when they refuse to Believe, and suffer themselves to be withdrawn by other things; They are affirmed to Love, (or choose) darkness rather then Light. Joh. 3.19. (which how could it be, if no Light in truth were for them,) in following lying vanities to forsake their own Mercies. Jonah 2.8. To harden their own hearts. Rom. 2.5. To lose their own Souls. Matth. 16.26. and to destroy themselves. Hos. 13.9. and they being from Adam fallen▪ Into Darkness, hardness, and their Souls lost, and Death passed on them:  
How could these things be: If by Jesus Christ, no life had been obtained, no atonement made. No restauration of their Souls, nor means procured and used, that they might be saved: God is no hard master, to gather where he hath not strowne.   

PROOF. XV.  
God his earnest Expostulations, Contending, Charges and Protestations, even to such, as whereof many Perished. Rom. 11.27. Isai. 10.22. As to instance; Oh that there were such an heart in them, That they would fear me, etc. That it might be well with them, etc. Deut. 5.29. What could have been done more for my Vineyard, that I have not done in it, etc. Isai. 5.4, 5. What iniquity have your Fathers found in me, that they are gone fare from me? Jere. 2.5. Have I been a wilderness to Israel, a land of Darkness; wherefore say my People, we are Lords; we will come no more unto thee? ver. 31. Oh my People, what have I done unto thee? wherein have I we aryed thee? Thestifie against me. Mich. 6.3. How often would I have gathered, etc. and ye would not. Matth. 23.37. Oh that my People had hearkened unto me, etc. I should soon have subdued their enemies, etc. Psal. 81.12, 13, 14. Because I have called, and ye refused, and no man regarded, etc. Prov. 1.24, 25, 32. because, when they knew God, they glorified him not as God, and Rom. ●. 21.28. Therefore thou art inexcusable oh man, etc. Thou after thy ●●ardnesse and impenitent heart, treasurest up unto thyself wrath, etc. Rom. 2.1.5. No Christian, I hope, will reply against God, and say; Thou never meantest us good: there was no Ransom given for us; No Atonement made for us; No good done us, no mercy shown us; nothing in truth, whereby we might have been saved; nothing but an empty show, and a bare Pretence; But if any should reason so evilly, yet shall not such answers stand. Jere. 2.25.   

PROOF. XVI.  
The Scriptures manner of setting forth the sin of such as despise and refuse this grace,— and their Estate, and the Persons perishing, as to say, They turn the grace of God into wantonness. Judas 4. Tread under foot the Son of God, Profane the blood of the Covenant, with which they were sanctified; offer despite to the Spirit of grace. Heb. 10.29. Deny the Lord that bought them. 2 Pet. 2.1. They perish for whom Christ died. 1 Cor. 8.11. Trees twice dead, plueked up by the roots. Judas 12.13. and bring upon themselves swift destruction. 2 Pet 2.1. And how could all this be, if GOD had given his Son in no sort for them; if Christ had shed no blood for to procure Remission for them; if he had not bought them; nor had any grace or life, by his Spirit, to bestow on them:   

PROOF. XVII.  
JESUS CHRIST, by virtue of his Death, shall be their Judge, and by the Gospel, in which they might have been saved, will he Judge them to a second Death; and how can that be, if he never died the first Death for them, and if there were not Truth in his Gospel, Preached to them. Rom. 14.9, 10, 11, 12. Phil. 2.7.11. Rom. 2.16. Joh. 12.47, 48, 50.   

PROOF. XVIII.  
Believers are exhorted to contend for the Faith of this Common Salvation, which was once delivered to the Saints; which some having heard, oppose, and others turn the offers of it into wantonness: and through not heeding, and not walking in the faith of this Salvation already wrought by Christ for men: They deprive themselves of, and wind out themselves from that Salvation; which CHRIST by his Spirit, in Application of the former; would have wrought in them; and so deprive themselves of the Salvation to come. Judas 3.4, 5.  
And every of these PROOF'S be plain, and according to Scripture, and each of force; how much more altogether, still justifying the sense, That 1 Tim. 2.6. and Hebr. 2.9. importeth; and the truth of the Proposition. in the beginning.    

CHAP. XXI.  
Of an Addition of some more Peculiarly proving the effectualness of the Ransom of CHRIST with GOD, for All Men.  
SOme there have been, that have granted, the Death of Christ, as the Ransom, to be for All men, but believe it not to be effectual for All men; which effectualness is already proved in this whole Discourse, and in all the Arguments and Proofs; yet to remove that Doubt, I do add a few more Proofs more peculiarly to confirm the effectualness of the Ransom of Christ, with God, for all men; and that there be no mistake in this point, let this be minded; That there is great difference between the giving of a Ransom, and the application of a Ransom given, between the effectualness of a Ransom, with him to whom it is given; and the effectualness in them to whom it is applied; between effectualness with God for men, and effectualness in men to God: the former of these may be, though the latter be wanting; But the latter cannot be, where the former is wanting: Now of the latter of these, The effectualness of the Application of the Ransom of Christ in men to God, is not here meant; That being another, and after business of Christ, by his Spirit, in discovery of, and helping men to believe the former, which is that here spoken too; Namely, the effectualness of the giving of the Ransom by Christ to God for all men; and that it is with God effectual for All men; is proved by the Word of God, and the Works of God, and reason and Arguments according to the Scripture.  
First, the Word of God, avoucheth the same in four things clearly.  
1. In that it affirmeth the enmity, (brought in by Adam's Apostasy only, and farther Testified against the Gentiles by the Partition Wall,) to be, (on God's part) slain, and Christ to become the Peace, and the Propitiation of the sins of the whole World. Rom. 3.22, 24. & 5.12, 18. with Ephes. 2.14, 15, 16. Col. 2.14, 15. 2 Cor. 5.19. 1 Joh. 2.2. So fare, that in and by Christ, the Law is answered, and Justice satisfied, and Mercy and Truth met together in him: Psal. 85.10, 11. his Death being as acceptable with the Father, as if All had died. 2 Cor. 5.14, 15. And the Father Professing himself to be with him well-pleased. Matt. 3.17. and 17.5. having accepted his Sacrifice, and set him at his Right hand. Hebr. 10.12. Joh. 16.10. willing All men to hear his Son CHRIST. Matth. 17.5. Acts 3.22.  
2. In that, That as Jesus Christ Dyed, and rose, and revived, That he might be the Lord of the Dead, and of the Living; So the Father hath given over all judgement to him, and given all Power and Authority into his hands, and made him Lord and Judge of All. Rom. 14.9.12. Joh. 5.22.27. Matth. 28.18. Acts 10.36. So as he hath Power to forgive sins on earth. Matth. 9.6. and Power to judge; Rom. 2.16. Power to save all that come to God by him. Hebr. 7.25. and power to destroy all those that obey not his Gospel. 2 Thess. 1.8. & 2.8. and save whom he will, he may; And to save, and not destroy men's lives, was the Prime end of his first coming. Luk. 9.56. and unless he that came to save them; do for their Rebellion against him, condemn them; the Father will not condemn them; having given all to the dispose and judgement of Christ. 2 Cor. 5.10.  
3. That it affirmeth Jesus Christ to be exalted at God's right hand, and filled above measure with the Spirit, to send forth to men; to manifest himself in due season. 1 Tim. 2.6. To send forth to the Rebellious, that the Lord might dwell among them. Psal. 68.18. Joh. 16.8, 10. and to such as are subdued, and brought in to believe; to lead them into all truth, and make them useful. Joh. 16.13, 14, 15. Act. 2.32, 33. Ephes. 4.7, 12. So as there is power in him, to Call all, and to bring all that hear his Word, and submit themselves thereto, to believe on him; and so to Life in and by him. Isal. 45.22, 24. & 50.4, 5. Prov. 8.32, 35. 2 Cor. 5.14, 21.  
4. In that it affirmeth, that all men, (not only those that submit to his government in the day of grace) but also all others, shall one day appear before the judgement-Seat of Christ, and shall acknowledge him to be LORD, to the glory of GOD; and then receive the Sentence from him. Isaiah 45.23. Philip. 2.10, 11. 2 Cor. 5.10. This Answer, or one of these, d●e prove his Ransom effectual with GOD, for All Men; How much more all of them together.  
Secondly, The Works of God mentioned in Scripture, proveth the same also.  
1. The Mercies of God, who according to his holy Truth, and Justice, and his Word, gone out of his month; should be constantly testifying wrath, and heaping Plague upon Plague, destroying with Curse all that are found sinners against him, and his holy Law. Gen. 2.17. Deutr. 27. and 28. Gal. 3.10. If there were not some Ransom between him and Mankind; But through JESUS CHRIST, and his Ransom given, and Propitiation made and accepted, His Mercy is over all his Works. Psalm. 145.8, 9 And hence comes by CHRIST, the Preservation of the Earth, And Inhabitants thereof for men. God's Patience, Long-suffering, Bounty, Means to lead to Repentance, motion of Spirit in those means, as is already showed in Chap. 1. The Common Salvation.  
2. The wrath of God revealed from heaven, against all unrighteousness and ungodliness of men, who hold the truth in unrighteousness, who will not yield to the Light and motion of the Spirit, coming from Christ, in the means, but smother it, and turn from it. Rom. 1.16, 17, 18, 21, 24. and 2, 4, 5. Prov. 1.24, 32. & 8.36. and this wrath breaketh out most abundantly, where this grace Procured by CARIST, is with most light and means made known, to lead men to Repentance, and they refuse and turn from the same. 2. Kings 17.7.23. 2 Chron. 36.15, 16.17. Amos 3.2. Isai. 5.5, 6. Mat. 23.37, 38. Luke 12.47, 48. The Lord with indignation revenging the wilful sinning, (after knowledge of the truth vouchsafed) against the grace offered in Christ, by unkind requitals, and contempt thereof, disobedience thereto, and departure therefrom, both in this World, and in the world to come. Nah. 1.2, 9 Jo. 3.19. Mat. 12.32. Hebr. 10.26 29. 1 Pet. 3.19.20. 2 Pet. 2.1, 5, 10, 20, 23. 2 Thess. 1.8. Judas 15. The LORD, the Judge of all the Earth, being righteous and holy in all his Ways. Psalm. 145.17. will nor thus deal with any for refusing an empty show, and bare Pretence of Good.  
And both these his Works of Mercy, and wrath do fully Prove; The effectualness of the Ransom of CHRIST with GOD for men.  
Thirdly Reasons from Scripture, do also confirm the same 〈◊〉 as to say.  

REASON I.  
That as Jesus CHRIST hath abolished Death by his Coming, Sufferings and Resurrection; So he hath brought Life and Immortality to Light, by the Gospel. 2 Tim. 1.10.   

REASON. II.  
That the Grace of GOD, appearing through this Gospel, bringeth Salvation to all men; and so appeareth to All Men, to whom it so comes; though teaching Believers. Titus 2.11.   

REASON. III.  
That the time of God's Patience, and showing mercy, bountifulness, and sending his Servants with motions of his Grace in them; and moving to the hearts of men, to invite them to Repentance, and turning to God, is a Day of grace and Salvation, in which God is near, and to be found, and ready to receive, and accept to Mercy, any that obey his Call, and turn to him. 2 Cor. 5.14. ●1. and 6.1, 2. Revel. 3.20. Hebr. 3.13, 15.  
And on this ground (in these three Reasons,) are all men invited by God's Servants, and by CHRIST in them, To look to CHRIST, and be saved, To seek him while he may be sound, yea, even the Wicked and Unrighteous, To forsake their own Way, and turn to him, and He will have mercy o● them; and abundantly Pardon them; Isai. 45.21, 22. & 42.1.8. and 55.1, 2, 3, 6, 7, 8. And that also with this warning; That if they now refuse, and pass over the day of Grace, The Axe is at the root of the trees; and they will soon be out off; and greater judgement befall them. Prov. 1.25.29. Matth. 3.10. Acts 13.40.41. all which do evidence the Ransom, given by Christ, to God for them; To have been effectual with God.  
As for that great ●●umble, which many make to themselves, to keep themselves out from Believing this Truth; as that many perish, and miss of Eternal Life, and if CHRIST had so died, and given himself a Ransom, as were effectual with his Father for them; then JESUS CHRIST should lose the travel of ●is Soul in his Death and Ransome given; This is Answered before in Chap. 1.  
The special Salvation and distinction between the Common and the Special Salvation; and in Chapter 16. in Answer of the Third Objection.  
The Spirit in the Scripture, saith not, that any perish, or miss of Eternal Life, because CHRIST did not die for them, or because his Ransom given, and Propitiation made, was not sufficient, or not effectual with GOD for them;  
No such matter, but because, when Light comes, They will not Repent, submit to him, come to him, receive him, and believe on him. joh. 1.11. and 3.19. and 5.40. 2 Pet. 2.1.  
Besides, Scriptures shows something more required of men to be done in and upon them by CHRIST, Then his Ransom and Propitiation by Death, and Resurrection made with GOD for them:  
That they be Justified, and Eternally saved by him; Even a Spiritual Application of, and making them obedient to the Death and Blood-shedd of CHRIST, That so they may be brought to believe on him; and be sprinkled and washed from their sins with his Precious Blood. 1 Pet. 1.2. as afore-shewne in Chapters aforesaid.  
Whence so great wrath comes on them that despise and resist this Grace.  
Yet there is no less on the part of CHRIST, in respect of his Death and Ransome given for them; For he doth, and shall see the Travel of his Soul. Isaiah 53.11. and that so fully; As,  
That he is the LORD of All. Acts 10.36.  
And hath been, and is, and shall be so glorified in the hearts of many;  
That they shall run to him; and be by his Knowledge shall justify them. Isai. 55.5. & 53.11.  
And all the rest of men, shall one day be convinced of sin, because they have not Believed on Him. John ●6. 8, 9  
And All shall appear before his Judgement-Seat; and then and there shall confess him LORD, to the Glory of God. Philip. 2.10, 11.  
And there shall give Account to him. Rom. 14.9.12.  
And He shall give the Judgement, and that according to the Gospel. Joh. 12.48. Rom. 2.16.  
And so shall be glorified together, with his Father, in the Declaration of the glorious goodness of his shining Truth, Justice, Mercy, free and abundant Love, on those on his right hand; and his unfailing truth, with the Equity and Severity of his Justice on them on his left hand. Matth. 25.31.46.  
By all which, it will then appear, that his Ransom was effectual, with his Father; and hath been effectual with many; and might have been with others; So as All shall then know;  
That by the Grace of GOD, be tasted Death for Every Man, and gave himself a Ransom for All;  
By virtue whereof, he then will show himself both KING and Judge.  
And so much for Proof of the Proposition.    

CHAP. XXII.  
Of the Removing some Doubts, hindering some from Believing; That which they confess, the Scripture plainly Affirmeth.  
SOme do confess; That they cannot deny, but that the Scripture plainly Affirmeth; That JESUS CHRIST gave himself a Ransom for All Men, and by the grace of GOD, tasted Death for Every Man, and is the Saviour of, and Propitiation for the Sins of the World; but yet they are fearful to believe the same in the Sense the words import: because in other places, it is said, Faith is the gift of God. Eph. 2.8. and all that the Father giveth Christ, shall come to him. Joh. 6.37. and as many at more ordained to Eternal Life, believed Act. 13.48. Whence, seeing all do not believe; They know not how to believe that CHRIST died for All.  

ANSWER.  
This hath been fully answered before; yet because it remains as a Doubt in some, it shall be Particularly, with what is before said.  
Ephes. 2.8. For by grace y●● are five●●, Through● 〈◊〉; and thee not of yourselves, it is the gift of God: In these words there is a clear distinction between the grace by which we are saved, and the Faith through which we are saved: And also here is a double affirmation; One intimate; and by the conjunction, necessarily employed. Viz. That the grace by which we are saved, is the Gift of God: The other express, Viz. That the Faith through which we are saved, is also the Gift of God, again, The saving here affirmed of, is to be minded, both in respect of that from which we are saved; and also in respect of 〈◊〉 Salvation itself.  
It hath been before shown how the Scripture distinctly setteth forth;  
First, a Reconciliation, Redemption, and Salvation, which jesus Christ by himself, in his own body wrought with God for men; (which was for all Men.)  
And secondly; a Reconciliation, Redemption, and Salvation, which by his Spirit, in applying the former; he worketh in men to God, (which though offered in some sort to All,) yet received only by believers; as is shown, Chap. 1. which double Reconciliation and Redemption, is suitable to the double enmity against God, and the misery that mankind was fallen into.  
First, through man's falling into sin, there was enmity, in the very condition of all Mankind; which stood cross to God; to keep him from coming in to men; and extending Mercy and Peace to them. Isa. 59.1, 2.  
Secondly, through man's falling into sin, there is an enmity in the very nature of all mankind, which rules in the hearts, and diffuseth itself through all the Powers of soul and body; filling the man with averseness to God, and so keepeth a man from submitting and coming in to God for Mercy and Peace. Rom. 3.10.18.  
God might, if it had so pleased him; have thrown mankind for sin, into destruction, with the Devils, and their Angels, that first sinned; and then drew mankind into fin; but he had more love to mankind; and being full of Pity and Compassion towards men, he was ready to show Mercy, and extend peace to mankind; But man being fallen into sin, and sinning; the Truth of God pressed for man to die, and his Justice for man to suffer Curse, and if without imposing this death and curse; mercy should be shown, and Peace extended to men: it would blemish the truth and Justice of God, and so be against him. Psal. 5.4, 5. Such was the condition of mankind, and so filled with enmity against God: for remedying whereof, JESUS CHRIST by his Father's appointment, became man, a Public Person, in the room of All; and so died for our sins, and risen for our Justification, and offered himself a Ransom and Propitiatory Sacrifice to God for All men: So as in him the sinner hath died, and the Curse is suffered; and so Mercy and Truth are met, Psal. 85.10, 11. having slain the Enmity (which was in the condition of Mankind,) Ephes. 2.16. and made Peace through the blood of his Cross. Coll. 1.20. which is intimated also. Ephes. 2.5. By grace ye are saved: and yet there is another Reconciliation for Christ to work. Coll. 1.20.  
For notwithstanding this Reconciliation wrought by Christ for men; yet there is an enmity in the nature of men still, they being by nature dead in Trespasses and sins. Ephes. 2.1, 2, 3. alienated from, and enemies to God in their minds, by wicked works. Col. 1.21. all out of the way, etc. Rom. 3.10, 19 Such is the nature of mankind.  
For remedying whereof, God hath exalted JESUS CHRIST, and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him, thereby to convince, and subdue the Rebellious, and to work repentance and faith in the subdued; through which faith they receive this Salvation. Psal. 68.18.20. Act. 5.30, 31, 32. as is before shown, Chap. 1. & 2. & 3. & 4. and so they are saved both from the enmity in their Condition, by the grace of God in Christ, and from the enmity in their nature, by the same grace, through faith wrought in their hearts; whereby they believe this grace, and therethrough depend on him; and so receive remission of sins, and life, and the beginnings of Salvation from Jesus Christ.  
And thus also there appears a threefold salvation of the working of Jesus Christ.  
1. A Salvation, which is altogether without man, wrought by Jesus Christ himself, in his own body, with God for men, whereby the enmity in men's condition is slain; and so a way of Salvation opened for every man. 1. Tim. 2.4, 6. Heb. 2.9.  
2. A salvation which is in the hearts and souls of men; discovering itself in some fruits in their mortal bodies, which Jesus Christ worketh by his spirit; making known, and applying the former; enabling men to believe; and therethrough reconciling their hearts and Powers to God, so slaying the enmity in Nature. 2 Cor. 5.18, 19, 20, 21. coloss. 1.20, 21, 22.  
3. A total, complete, and Perfect Salvation, both of soul and body, made glorious; for which the Believers do yet wait. Ro. 8.23. Phil. 3.20, 21.  
And of the second of these, it plainly appears to be meant. Ephes. 2.8.  
So that by Scripture it appears, and in this Ephes. 2. also, That the coming of Jesus Christ into the World, and the Propitiation made by him, for the sins of the World, is the grace of God, and his gift. Joh. 4.10. Ephes. 2.12, 13.  
The Patience and bounty of God procured hereby; and witnessing his mercy, and leading to Repentance, is the grace of God, and his gift through grace also. Mat. 5.45.48. Act. 14.17. Rom. 2.4. Eph. 2.1.4.7.  
The Declaration of the Gospel is also the grace of God, and his gift through grace. Luk. 1.77.79. Joh. 1.7. Eph. 2.17. The sending forth of Spirit in the Gospel, to convince and turn men in to Christ, is also the grace of God, and his gift through grace, whether men turn at his reproof, Yea, or no. Prov. 1.23. Joh. 1.4, 5, 9 Ephes. 2.17.  
The subduing of the heart, and bringing it in to believe; is also the grace of God, and his gift through grace; of which meant. Ephes. 2.8. Philip. ●. 29. 1 Pet. 1.21, 22. And the establishing a man in the faith; is also the grace of God, and his gift through grace. 2 Cor. 1.21, 22. Ephes. 2.18, &. Now God hath sent his Son into the World, to be the Saviour of the World; and Christ hath given himself a Ransom for All men, whether men believe or not, Christ at one time or other enlighteneth, and so tendereth convincements and Calls to everyone that cometh into the World, whether they submit to it or no. Prov. 1.23. and 4.45. Joh. 1.4, 5, 9 And thus doth God in the means; and by his Spirit, that is able to work it, offer to give, and tender the working of faith in men at one time or other. Rom. 2.4. Act. 17.30, 31. Gen. 6.3. Mat. 23.37. which is an admonition to all: to seek faith of God in the means; to yield to his Spirit, when he is about to work it; To give him the glory, when it is wrought; but no cause at all from hence to raise a doubt of the extent of the Ransom, which is in the grace itself, that faith receiveth, and so intimate. vers. 1.4, 5, 7, 12, 17.   

ANSWER.  
Joh. 6.37. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out. Those that hence raise the Doubt about the extent of the Ransom, do it from the words, giveth me; though it be true, that the words themselves give no cause thereof, but let them be weighed.  
1. Giving, as some would have it, giving by Election to Sonship, and eternal inheritance; which election was in Christ without consideration or respect of good or evil, righteousness or sin, and these are said to be chosen in Christ; And so, (though not so spoken in Scripture,) may be truly said, to be given him; But not the only number, that were given him; for as these are given him, to be his members, and Brethren, and heirs with him; so were all the rest of mankind, in the same Decree given him, to serve him and his People; as is before shown, Chap. 18. In Answer of Objection the Fift. But where this Election and Decree is set forth under this term of being given to Christ, is hard to find in Scripture; I cannot yet meet with two places, nor with any that could show me them, and prove it so. But surely in this place it neither is, nor can be taken, as so used; Though such a groundless apprehension thereof, is that, whence some do raise to themselves this Doubt.  
2. The Privileges and life of all mankind, was once put in the keeping of the first man that God made, The first Adam, a type of him that was to come; and he by one offence lost, and overthrew himself, and all mankind, and God in his mercy to mankind; Sent forth his own Son, made of a Woman, in the likeness of sinful flesh, and made him under the Law, and laid on him the sins of the World; and the curse due to Mankind; That he might undertake for All Men, to Ransom them; and open a way for them to come to God again.  
And thus did God give All Men to Christ, to Ransom them; and pay the price for them, and so work a Redemption for them, that they might be set alive before him. Isai. 49.6. Rom. 3.19.25. and 5.12.19. 1 Cor. 15.21, 22. 1 Joh. 4.14. Joh. 1.29. See Chap. 8.  
And giving may be found sometime, though not often used in Scripture, to set forth Gods giving of men to Christ, to undertake for them, to Ransom them; and also given to him, he hath so paid the Price, and satisfied for, that they shall all come to him; and he will raise them up; and they shall acknowledge him Lord, to the glory of God. Isai. 45.21, 22, 23. Joh. 12.22. Phil. 2.7.10, 11. 1 Cor. 15.22. and of this giving, is most likely to be meant. joh. 6.39. Though giving be seldom so used:  
3. Giving is sometimes used, to set forth that Act of God to Christ, in respect of his acceptance of his Ransom, and his victory in his Resurrection; in which he hath given all men to Christ, to be his, and he to be their Lord, and they to live to him, and he to possess them for an inheritance; To give Inheritance to those that submit to his Government, and judge the rest. Rom. 14.9. 2 Cor. 5.14, 15. Acts 10.36. and in this sense the word, Give, is used. Psal. 2.6, 8, 9 and elsewhere in Scripture; and in all these three Senses, giving comprehends Adam, and all that comes of him; all men being given to Christ in every of these Senses, as Scripture testifieth.  
4. Giving is sometime used for GOD'S giving Men to Christ, in the heavenly Call, when by his Spirit sent forth in the Gospel; he not only enlightens men in the knowledge of Christ, and the Propitiation made by him; and of God's love therein, and of that fullness of grace and truth that is in him to bestow; So as thereby to convince them, and begin to draw them with the bands of Love; Taking the yoke from off the Jaws, and laying meat before them; without which none come to Christ. joh. 6.45. and notwithstanding which, many may draw back; and not knowing aright this his goodness, be yet unchosen. Hos. 11.2, 3. Matth. 20.16. But in this heavenly Call, giving them so to see the Excellency of Christ, that all things else becomes as loss in comparrison of him; and they so instructed, and Prevailed with hereby, that they come in to him, and believe on him, so as they are given up to him. Phil. 3.7, 8, 9 Io. 6.40.45. and to these he maketh known his Father's Name; and giveth them his Words, and eternal Life, and will Preserve them, and raise them up to glory at the last Day; And this giving to Christ, in and by the heavenly Call; is that meant. joh. 6.37.40. and most usually by our Saviour, speaking of this business. joh. 17.2.6, 9.12.24. and elsewhere, which is a good admonition to all of us to abide in, and yield up to the heavenly Call; and therein to give all diligence to make our Calling and Election sure. Heb. 3.1.14. 2 Pet. 1.10. But no colour to doubt of the Extent of the Ransom; which is the ground thereof. 2 Cor. 5.14.20.   

ANSWER.  
Acts 13.48. And when th', Gentiles heard this; They were glad, and glorified the Word of the Lord; and as many as were ordained to eternal Life, believed.  
1. This place speaks of a further business than the death of Christ, as the Ransom and Propitiation only; The next and immediate end thereof: Not being the taking enmity out of the Nature of men; and giving them Eternal Life to all, or any; But the taking enmity out of the Condition of men; and that so having them all given into his dispose; He might open a door of life to them, and reconcile their Powers to God, that through his Call believe on him, and give them Eternal Life; and judge and condemn those that refuse in his Call, to submit to him. Coll. 1.20. Ephes. 2.16, 17. Rom. 14.9.12. 2 Cor. 5.10.20. Heb. 5.9. 2 Thes. 1.8. So that this Sentence gave no colour for the doubt, it being neither here, nor in any place of Scripture said, That as many as Christ died, and gave himself a Ransom for; either have done, shall or will believe on him; and have Eternal Life.  
2. The words, ordained to Eternal Life, (whence the doubt is raised,) It is to be feared, are mistaken, as if they signified only the Prime Election to Sonship, and eternal Inheritance; whereas it is not found in Scripture any one place; where that only Sense is set forth in the words, ordaining to Life;   

(Of the word Ordaining. Act. 13.48.)  
The word ordaining, being found in Scripture, to have a further Sense, and to signify a great deal more; Even the Ordination, Constitution, Preparation, furniture, and Consecration, of the Elected, both for the business and end, for which they were elected, whether it be applied to JESUS CHRIST, or to those Chosen in and by him, to Life. 1. Pet. 1.20. Acts. 10.42. Hebr. 10.5. Ephes. 2.10. And this word ordaining, is most frequently used in Scripture, for an actual Ordaining, Constituting, Preparing, Furnishishing, Consecrating, and so making meet, and giving Liberty and Authority for that to which one is ordained, & so it is with an actual Election, and Choice, being also more than a Choice, even a furnishing, and consecrating to the business, and end for which one is Chosen; And for the word is used; when it is spoken of the Church. Act. 14.23. and 16.4. or of God his ordaining, Rom. 13.1. 1 Cor. 12.28. 1 Tim. 2.7. and so our Saviour of his Disciples, whom in his heavenly Call, he had actually chosen out of the World, into Union and Fellowship with himself, and one another; and appointed and consecrated them to hold forth the Word of Life. and serve him in the Gospel. Joh. 15.15. I have Chosen you, and ordained you, that you should go, and bring forth fruit, etc.  
And this word ordaining, in this business, to be so taken for an actual ordaining here, is evident by the like use of it in places speaking of the like blessing. Coll. 1.12, 13. 1 Pet. 2.9. 1 Joh. 5.11, 12. Joh. 6.36. And so the Word ordaining, Acts 13.48. Imports.  
1. The Abundance and Power of Spirit, that went in the Word to their hearts. Act. 11.21.  
2. The unfeignedness and effectualness of the Spirit, wrought in them, as, 1 Thess. 1.3, 4, 5.  
3. The evidencing the effectualness of their Calling and Election, as 1 Thess. 1.3, 4, 5.  
4. The abundance of grace Poured into them, as Rom. 5.15. Tit. 3, 4, 5, 6. Such as was not usual in the beginning, and first coming of the Gospel, to and in every one, where the Spirit had any workings, as may be seen in some that in some sort believed the report. joh. 23, 24. and 3.3, 21. & 6.21.38. Act. 2.31. and 3. and 5. 1 Cor. 14.24, 25. Rom. 14. & 15. 1 Cor. 3.1, 2, 3. So that here was more than usual.  
And here appears some cause for this in Act. 13.48. for here was a great opposition, contradiction, and blasphemy of the Doctrine, by the Jews. vers. 45. and so God was pleased to send forth more abundance of Spirit and grace in the Apostles ministration of the Gospel, when it was most abundantly opposed and blasphemed, and did effect more in the hearts of many, at this and such Seasons, than was otherwise usual, like that Act. 16.23.  
It may be some convincements, and movings might touch the hearts of many; yea, it may be some of the opposers and blaspheamers; But yet none so fare believed, as to receive the report, and yield to confess it, but only such, and those, to whom this abundance of Spirit, in such evidence, and effectual operation did come and enter, to prevail in their hearts; Not only to believe the report and yield to confess it, (as with many at some other Seasons,) But in Believing unfeignedly, to cleave to Christ, and give up themselves to him; In which their faith became effectual, and they at first partakers of the first fruits of Eternal Life; So as that might be affirmed of them in their beginning, which is said. 1 Thess. 1.3, 4, 5. 2 Thess. 2.13. & 1 Pet. 1.1.2.  
So that here were neither Hypocrites, nor feigned Believers, nor any lying under convincement, nor hanging in the birth; But all that were now brought in, were thus ordained, constituted, prepared, consecrated, and brought to some enjoyment of Eternal Life; So many as had such abundance of grace, and so effectually believed at this time, and no more, and yet there were many of them: which serveth to set forth the power of the Gospel. Rom. 1.16. God's Presence with his Servants in ministration thereof. Matth. 28.19, 20. 2 Cor. 3. and is a great encouragement to constancy in fight the good fight, and holding forth the Gospel, in time of greatest opposition and Persecution, when there may be greatest blessing. 2 Tim. 4.1. and is very useful many ways, but gives not the lest show for the doubt about extent of the Ransom: It neither being said, how many as Christ died for, believed; nor yet so many as was in God's Council Elected to Life; for than what becomes of all Believers since; nor yet as many in that place, nor which is less, as many of that Society, as were Elected to Life; many such might be, that were afterward Called; and then thus effectually Chosen and ordained; and so believed as these did. So that the Words caused not the doubt, but are abused to colour it.  
3. The Word or Doctrine that these did hear, and in hearing, were glad of, and did glorify, and praise it in their hearts, for the truth and goodness of it, and for the love of God, and the Salvation in Christ, manifested therein, It was not that part of the Gospel, which sets forth God's Election of some to Life, and his peculiar Love to them, (as this doubt pretends,) But even that part of the Gospel, whereof the doubt is made; it being the same Prophesied in Isai. 49.6. I will also give thee for a light to the Gentiles, That thou mayst be my Salvation to the ends of the Earth. Where all the ends of the Earth called to look to him, and be saved. Isa. 45.22. which is evident to be all men. Prov. 8.45. In all the ends of the Earth. Isai. 4.28. Joh. 1.3, 4, 5, 9 and so as large, as 1 Tim. 2.6. Hebr. 2.9. So that this place well considered, would have prevented, or removed the doubt.    

CHAP. XXIII.  
Of some mention of the Benefit of this Doctrine held forth.  
SOme not being able to gainsay the truth so plainly affirmed in Scripture, but that it is plainly recorded, That Jesus Christ did by the grace of God, taste death for Every Man; and gave himself a Ransom for All Men; came into the World, to be the Saviour of the World, and is the Propitiation for the sins of the whole World; yet are pleased to demand, What profit is there in maintaining this so Plainly, and in such a general and large Sense; as the Scripture expresseth it in?  
To which this Answer might be given, that as man believeth with the heart unto Righteousness; So with the mouth confession is made unto Salvation; and so I might say, it is one part of the service of our Lord Jesus. To hold forth the Word of life, and to confess him, and not to be ashamed of his Words before men: Rom. 10.9, 10. Phil. 2.16. Matt. 10.27. Mar. 8.38.  
But fare be it, that any of us should say, What is the Almmighty, that we should serve him? and what profit shall we have? Job 21.15. But hoping that this Question is moved with a more Christian mind; I Answer to it.  

ANSWER. I.  
This is that Doctrine, which our Saviour Jesus Christ, in such general words, did himself Preach unto men, to bring them to Repentance and faith. joh. 3.16, 17. & 6.51. & 12.46, 47, 48. And which his Forerunner had also to that end declared. Joh. 1.3, 4, 7, 9, 29.  
2. The same doctrine in the same largeness did he put in the hearts of the Apostles; and committed the ministration thereof to them, to declare. 2 Cor. 3.16.12. Acts. 13.47, 48. Tit. 3.4, 5.  
3. The Confession of this Gospel, in such general words, hath been an approved Confession of Believers. Joh. 4.42. It is therefore unquestionable very profitable; and if we should reject this Word of the Lord, as unprofitable, what wisdom would be in us? Jere. 8.8, 9 yea, would not that heavy sentence be verified in us. Isai. 29.10, 11. & 28.12, 13.  
4. This Doctrine so held forth, is very profitable for all men; And that, both first to convince them of the vileness of their sin, in which they have been the Crucifiers of Christ, the emptiness of their Righteousness, the greatness of God's love to them; the horribleness of their Rebellion against so loving a God; as is shown in nine Particulars. Chap. 17. in Answer of Objection 4.  
Secondly, to allure and move them to Repentance, of their sins; and from dead Works; to belief of the Gospel, and Faith in Jesus Christ, our Lord; and so to attend his Say, and receive his reproofs and Council, as that which indeed appertains to them; So as his Death applied to these ends, may be said, to be for All; for us, for you, for me, for thee, and so left to every man's Conscience, without peradventure. Act. 2.3. Heb. 6.1, 2. 2 Cor. 3. and 4.1.6. & 5.10, 14, 15, 19 And one doubt put in about the truth of Christ's death and Ransom for all men; lays a bar to keep them from being convinced indeed of the vileness of their sins, and shuts the door against them, for coming in to Repentance and faith; leaving them in the dark to muse upon Election; or driving them, with the Pharisee, to seek some fleshly righteousness, in which they may be better than others; to claim Christ by.  
5. This Doctrine, so believed, is Profitable for Believers, to keep them humble and Patiented. Rom. 3.9. Tit. 3.3, 4. to move them with Love and Pity towards others. 2 Cor. 5.14, 15. To preserve their Confidence in God, for special favours. Rom. 5.1, 5, 6, 11. yea, it teacheth to deny all ungodliness and worldly lusts; and to live Soberly, Righteously, and Godly in this present Life. Titus. 2.11, 12.  
6. It is Profitable to the servants of Christ, in respect of themselves, and others, in preserving a good estimate of Scripture; and freeing from those fleshly reasonings, and those false affirmations; That all Christ died for, shall be eternally saved; and that he shall justify by his knowledge, as many as he died for; And those rash Furies of confounding what the Scripture makes distinct; yea, it is profitable for Doctrine, reproof, correction, instruction in righteousness. 2 Tim. 3.16. But desiring it rather may be found Profitable, then said so to be; I entreat all that will vouchsafe the reading hereof, to mind the Application in a few Uses; in which, especially in the Last, this Question will be further answered.  
And so give me leave to speak to thee, Reader, whosoever thou mayst be, as to one, who I am sure Christ did indeed die, and give himself a Ransom to God, for.    

CHAP. XXIV.  
Of Uses of the Affirmation in, 1 Tim. 2.6. Heb. 2.9. As the Proposition at first affirmed.  

USE I.  
IF thou be one, that as thou hast heard of the Death of JESUS CHRIST, for All men, so thou hast neither opposed the Doctrine, nor yet set thy heart seriously to attend what grace is offered thee therein, and what is required of thee, but still livest in, and allowest thyself to go on in, and serve divers lusts and Pleasures, in Profanation of God's holy Word, Worship, Name, Sabbath, or in abuse of thy members, to cruelty, uncleanness, fraud, or of the Creatures of God, to gluttony, drunkenness, wantonness, pride; or any such like known sins; surely in these days, and this Nation, thou canst not but know that these & such like evils are the breaches of the holy and righteous law of God: which even from thy Creation thou art bound to keep; and so great is every sin in the breach of that Law; That all the Creatures in the World, are insufficient to satisfy for: So that if Jesus Christ had not in thy Nature and Place, become under the Law, and so borne thy sins, and suffered the Curse for them, Thou must have perished for ever; but this hath Jesus Christ done to Redeem and Ransom thee: Now I pray thee consider; Was sin so odious and hateful to God? That no Sacrifices, no Ransom, nor Works, no Blood, nor anything less than the Precious Blood of the Son of God, could p●ease his wrath, and satisfy his Justice; and that the Punishment and Curse suffered for thy sin, was so great, as to make such a Mighty One, to be in an Agony, and to sweat great drops of Blood; and to cry out upon the Cross, because of the wrath that was executed on him: yea, to Die also! and even thy sins also, with the rest of us, the Thorns, the Spears, the Nails that pierced him, the Malady that caused him to sweat such drops of Blood! and the very cause for which he suffered all these Stripes! Behold what a share thou hast; what a hand thou hast had in the shedding of the Blood of the Son of God: In which Sufferings, he yet willingly did die, and so gave himself a Ransom to God for thee; to save and deliver thee from the Wrath of God, and the Snare of the Devil: and that himself might be thy Lord: And shall neither the Blood he hath shed, nor the Love he hath Testified thereby, melt and gain in thy heart towards him? Did he shed his Blood, to satisfy for thy sins, and wilt thou still go on in sin? Canst thou delight, and allow thyself in those sins, for which the Lord Jesus was so wounded, and suffered so much? Did he become under the Law for thee, and for thy Debt; Die, and Rise, that thou mightst come under his Government; and wilt thou still yield to continue in servitude of sin and Satan? Is there through his blood, so much Patience and Bounty vouchsafed, to lead thee to Repentance, and wilt thou still persist in impenitency? wilt thou slight the means he by his blood hath Procured, to invite thee to Repentance? Wilt thou make thy members, which he by his blood hath purchased, the Servants of sin, that drew forth his blood? Wilt thou oppress or defraud People purchased by his Blood? Wilt thou abuse to gluttony, Drunkenness, Wantonness or Pride, those Creatures, the liberty of Sober and moderate use whereof was purchased by his blood? Wilt thou still pass on thy time securely, without seeing the Peace and Life that is in him, and was procured by his blood? Is all the Sufferings and Death and Bloodshed of JESUS CHRIST, of no more esteem with thee? Canst thou so contemn and tread under foot, and cast as farthest off, and least in thy thoughts, the Precious blood of JESUS CHRIST, shed for thy sins? And wilt thou not suffer the application and belief thereof, to rest and work upon thy heart, to melt thee, and wash thee from thy sins; to fill thy heart with sorrow for, and loathing of thy sins, to Crucify the flesh, with the affections and lusts thereof; and to turn thee in to Christ, whose blood would speak Peace to thee, and purify thee? Wilt thou so Persist? Oh what wilt thou say! or how wilt thou be able to endure, when thou shalt be brought before this thy Lord, that so died for thee, and have his Precious Blood, and all his Sufferings, with all the Mercies extended therethrough to thee; and all thy contempt and abuse thereof laid to thy Charge, and then to be Judged by him that so dearly bought thee, and thou wouldst none of his Government, but set light by all his Sufferings and Counsels: Oh that thou wert wise, and wouldst consider thy latter End, and who it is that Calleth thee to Repentance! And is it not he that died for thee, and paid thy Debt? That hath waited for thee, and forborn thee so long, that he might be gracious to thee? That hath Pardon and Peace, and Life to bestow upon thee, and that by all his mercies given thee, and means he used toward thee? and calleth on thee to forsake thy own way, and thoughts, and turn to him, and he will have mercy on thee, and abundantly Pardon. Isai 35.6, 7. doth he not complain of it, as that which is a new Piercing to him; that thou wilt go on still, Pressing him with thy sins, and not come in to him, that thou mightst have Life? Isa. 43.24. joh. 5.39, 40. Surely he came to save sinners; he died for the ungodly: Say not therefore, There is no hope in him for thee, and therefore thou wilt do as thou hast done, and so refuse his Call. Jer. 2.25. Neither say thou; Seeing he died for me, I shall have Peace; Though I walk after the stubbornness of my own heart; for though he died for the Sinners; , , and his enemies; yet such shall not inherit his kingdom, and have Eternal Life with him: they that would enjoy this Life, must suffer his Blood, through his Word and Spirit, to cleanse, renew and bring them in, and conform them to himself; therefore be not deceived, God will not be mocked. 1 Cor. 6.9. Ephes. 5, 6. his word is already gone forth, that he that so turneth his Grace into wantonness, and will persist in his evil way, and still say, he shall have Peace notwithstanding: The Lord will not be merciful to such a one; but all the Plagues written in his Book, shall light upon such a man. Deut. 29.19, 20, 21. and the Lord Jesus is a Righteous Judge, and will wound the head of such, as when this grace of his is made known, will go on still in their Trespasses. Psal. 63.21. Wherefore I beseech thee, let the blood of Christ, shed for thee, and his love testified therein, plevaile with thee, to soften thy heart, and to turn thee from all thy evil ways into JESUS CHRIST, And seek the Lord, while he may be found; turn and live, for there is Mercy in him for thee; It is no lying fable that is told thee. 2 Pet. 1.16. He hath sworn, he hath no pleasure in the death of the wicked, but rather that the wicked turn from his way, and Live. Ezek. 33.11. and 18.23.32. Oh turn thee, turn thee and Live; why wilt thou die, when he delighteth not to have it so? Behold he hath given himself a Ransom for thee; and received Spirit, to send forth in the means; He hath procueed Salvation, and made thee saveable, and calleth thee to Repentance, and faith, that thou mightest be saved; And all this Treatise hath been to Prove the door of Life open for thee: How long wilt thou now defer, and stand out against so great grace? wilt thou not be made clean? When shall it once be? Jere. 13.27. Fellow not lying vanities, to the loss of thy own mercies. Jonah 2.8. Lose not thy own soul, now he hath Purchased it: Do not destroy thyself, now he hath wrought Redemption for thee: Oh refuse not to accept his grace, and submit to his government, that hath so dear bought thee; Do not deny him, or despise his Council; Do no longer persist in thy ownewayes; lest thou Provoke him to give thee up, and so an irrecoverable downfall come upon thee. 2 Pet. 2.1, 2. which yet may be Prevented.  
The LORD in Mercy give thee so to believe, mind, and acknowledge the Death and Lordship of JESUS CHRIST, that this, with all such warnings and entreaty; may timely take place in thy heart.   

USE. II.  
If thou be one that haste more attentively heeded the report of the Gospel, and hast so framed thyself, that thou art not only free from walking in such open and manifest evil ways, as the former, but art also more diligent in frequenting the Church Assemblies, and sometimes reading the Scriptures; and using some Prayers, and showest some mercy to the Poor, and livest justly and peaceably amongst thy Neighbours, and herein concludest Peace to thyself, and trustest hereby to come to Eternal Life; Not yet having received any supernatural light and motion of the Spirit in the Gospel, applying the precious Blood of Christ to thy heart, and so speaking Peace to thy soul, and purifying thy nature thereby, and bringing thee in to God, to take comfort in him: and seek the things of him, that are above; But that thou dost yet mind the things that are below, and art inwardly most busied, and careful to keep and preserve to thyself a Name, or Riches, or Promotion amongst men, and so taken up with cares, thoughts and exercise this way, That there is not room enough for the Word of the Gospel, to take place and root in thee; nor for thee so to heed and give up to it, that thou mightest receive from the holy Spirit in the Word, the forceable application and effecacy of the Blood of JESUS CHRIST; so that by reason of this thy neglect, thou art not yet, through the Grace discovered in his blood, made penitent, and so united to CHRIST, nor hath received of the Spirit of Christ, to fasten thy confidence in him alone, that he might be all in all to thee: I pray thee also mind the scope of this Treatise, and especially Chap. 1. & 2. and what the Scripture saith of this business; It is a truth, that God hath given us Eternal life, and that this Life is in his Son; But if thou have not this his Son, and be not by an unfeigned faith united to him, thou hast not yet that Eternal Life that is in him. Joh. 1.11, 12, 13. and 3.18. 1 Joh. 5.11, 12. It is a truth, That Jesus Christ hath shed his blood for thee; but if by his Spirit thou be not sprinkled and washed therewith, thou hast no part with him in his special Privileges. 1 Pet. 1.2. Truth it is, he by his blood hath bought thee, and procured Life for thee, and means to use, and seek life; and so he is Lord over thee. Acts 10.36. But if thou have not his Spirit, to keep thee to him and in his Government, thou art yet none of his Peculiar Ones. Rom. 2.5.9, 10, 14.  
I pray thee set thy heart to this business, it is no vain word, nor falsehood that hath been told thee: That jesus Christ did Die for thee, and hath life in himself to bestow on thee, and in him is all fullness of heavenly Treasures, and riches of Everlasting life; freely to bestow on all that come in to submit to, and believe on him. Deut. 30.11.12, 20. Rom. 10.7.11. do not therefore suffer thyself to be detained and kept off from these heavenly riches, by seeking worldly and fading things; It will be no rejoicing Profit to thee, if thou shouldest win the whole World, and lose thy own Soul. Mat. 16.26. be not so unwise, as by following lying vanities, (the goodliest flourishings of the World being no better,) To forsake thy own Mercies. Joh. 2.8. nor feed on ashes, till a deceived heart turn thee aside. Isai. 44.20. Remember that there is a way that seemeth right to a man, and yet the Issues thereof are the issues of Death. Prov. 16.25. There is a generation that are Pure in their own eyes, and yet are not washed from their filthiness. Prov. 30.12. Do not thou therefore, by any of thy do, speak Peace, and conceive Etaernall Life to thyself, before Christ, by his Spirit, in the Word of Grace, make his blood effectual in thee; and thereby speak Peace to thee; and so by Spirit give into thy heart the belief of his goodness; and the hope of eternal life, renewing thee; and seeing there is such Mercy and Hope, and Life in him, that Died for thee; Beware thou do not fail, nor come short thereof; Let the Love of Christ, and his Precious blood he shed for thee, and the hope Procured therethrough; and in the Gospel set forth for thee, be of more account and force with thee then so; But seek him, and rest not, till he by his Spirit hath applied his blood to thee, and washed and sealed thee therewith. Heb. 4.1. and 12.15. Remember I pray thee, that wholesome warning of him that Died for thee. Matth. 7.21. Nut every on that saith unto me Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is in Heaven: and is it not the will of our heavenly Father, that we should hear his Son, and believe on him. Matth. 3.17. Joh. 6.20. and is not JESUS CHRIST the Author of Salvation, to them that obey him. Heb. 5.9. and is not this Obedience, to obey his Gospel. 2 Thess. 1.8. Rom. 6.17. and is that all Obedience, to hear it Preached often, and to read it, and to live honestly amongst men, and so to hope for Eternal life; Surely no, This Obedience is in believing on him, and submission to him; and it begins in obedience to his death and bloodshed; both in acceptance of it, and of what it requires and Promiseth; and submission thereto, and to be conformed to him in it. 1 Pet. 1, 2. Phil. 2.5.8. Now I pray thee, hath not the Gospel affirmed, that Christ died, and gave himself a Ransom for thee; and is he not set forth in the Gospel, as the Propitiation for thy sins, through faith in his blood. 1 Joh. 2.2. Rom. 3.25. Now doth not this blood of his, so shed for thee; (if ever it were Spiritually hinted to thy heart,) require of thee, and offer to work in thee a sight and acknowledgement of the multitude and heinousness of thy sins, that were laid on Christ. Isai. 53.2.6. Joh. 1.9. with a sensible sorrow, and a piercing heart for them. Zath. 12.10. and killing the very Life and delight in them. Gal. 5.24. Rom. 6.6. with an abasing and loathing thyself, as that cursed one, for whom he was made a Curse. Gal. 3.10, 13. and doth not the Spirit by this blood require, and offer to work in thee a renouncing of trust or reliance in, or thinking to come before God in any Changes, Righteousness or works of thy own, which is of the Law. Gal. 2.20. Phil. 3.7, 8, 9 And doth it not likewise require, and offer to work in thee a contempt and disrespect of all the glory and appearing Excellency of the Fame, Riches, Pleasures and Promotions of this World. Gal. 6.14. Phil. 3.6.8. and doth it not require of thee, and offer to work conformity to him, in death; in being as dead to sin, and to all the life and glory in humane and worldly parts, righteousness, fame, riches, pleasures, friendship and life; and submission to be deprived of any of them, as He, and the Gospel shall require; That thou mightest find, and receive all thy wisdom, righteousness and life, in and from him. Matth. 16.24, 25. Phil. 3.3.7, 8, 9 and doth it not likewise promise in this submission to him, and dependence on him, Romission of sins, Peace, Righteousness and life. Acts 10.43. and 13.36, 38. and doth not the great love of God testified in his bloodshed, sometime move at thy heart to yield to all this, and let all ●oe, to come to him; who in this thy obedience to the blood of Christ, will by his Spirit, sprinkle the same blood in thy heart, and thereby speak Peace to thee, and purify thee, and consolate thy heart, and shed abroad his love in thee, by his Spirit, and so acquint thee with heavenly hope, and riches. Heb. 12.14. 1 Pet. 1.2. Tit. 3.4.7. Rom. 5.15. and till this be, Though Christ died for thee, and life be in him for thee, yet thou hast not Life; Therefore I pray thee, be not deceived; say not, Thou art rich, when thou art yet poor. Revel. 3.17. but rather seek that which is true riches indeed; and seek it of Christ, in whom it is; and rest not till thou be submitted to him; and that he by his Spirit, take knowledge of thee, enable thee to believe, and justify thee. Joh. 10.27. 1 Pet. 1.21, 22. Rom. 3.26. So as thou in some measure experiment that in Rom. 5.1, 2. It will be to thee-ward but a heavy knowledge, to stand before him one Day, and know that be shed his blood for thee, and Redeemed thee, that he might be thy Lord, and that true Gospel was Preached to thee, when all that blood shed for thee; and all the Gospel, with all the entreaties of his Servants, and motions of his Spirit, and all his Patience and Bounty shall be laid to thy charge, and come in as witness against thee; because thou hast not come in to his Regiment, and submitted to his Death, set forth in his Gospel. Rom. 14.9, 12. Matth. 11.20.24. Now is the time in which he is to be found, and submitted too; and Spirit received from him: He now offers thee grace. 2 Cor. 5.19, 20. & 6.2. Matth. 25 1, 13. Do not foreslow till it be too late, till the door be shut, for than it will not avail thee to say, LORD, open unto us, we have eat and drurke in thy Presence, and thou hast taught in our streets: Remember the Five foolish Virgins. Luke 13.2, 5, 26. Matth. 25.1.13. And defer not till it be too late; which GOD in Mercy prevent: but seek in this time of finding; which God in mercy grant thee.   

USE III.  
If thou be one that holdest, That Christ died, and wrought Redemption for All Men: and dost desire to Partake of the benefit of his Death, and to have Eternal Life with him; and for that end makest Images to thyself, to put thee in mind of him; and makest interceding Mediators of Angels and Saints departed, to entreat his love for thee, and devisest Penitential abasements and mortifications, as wareing hair garments, lying on bare boards, or chopped straw, going barefoot on Pilgrimage, wilful Poverty, and usest diligence in use of humane devises, and men's Precepts, to Worship God withal, and are at labour and cost, and usest, and dost many Works of Devotion, and of Mercy, and Equity, to make thyself worthy of Christ, and life by him; and through all these, to make up a Confidence of life to thyself; I pray thee, what wrong should be done thee, if one shall charge thee with the sin of the Heathen, in a higher degree than those. Rom. 1.18 22. for dost not thou herein hold the Truth in unrighteousness, and professing to know GOD, thou dost not glorify him as GOD: but becommest vain in thy imaginations; and professing thyself to be wise, thou becomest most foolish: for even in this way, wherein thou thinkest to serve and honour him, and to have life by him, thou dost directly disobey and dishonour him, and provokest him to curse thee.  
I pray thee consider, and let thy heart answer without stop, is this obedience or disobedience to the death and bloodshed of Jesus Christ: To be so alive to thy own wisdom, thoughts, ways, and works; to choose thy own ways, and put confidence therein; See and consider what is said before, to such as are not gone a whoring in thy way; and what is written. Jer. 9.23, 24. 1 Cor. 1.29, 30, 31. 2 Cor. 10.17, 18. 1 Joh. 5.20, 21. Isai. 66.1, 2, 3. and thou shalt see thy way sinful; is this to honour him, or to dishonour him, To advance thyself in a Will-worship, and in Observation of things that Perish in thousing. Coll. 3.18.23.  
Doth not his blood, spiritually applied to the heart, humble and melt, mortify sin, appease the Conscience, and purify the heart? Zach. 12.10. 1 Pet. 1, 2. Hebr. 9.14. Why seekest thou this in other things, devised by thyself, or other men? Is not he full of Spirit, to imprint his Word in thy heart? and is not his Spirit of divine force? and do not his Words do good to them, that walk uprightly? Isai. 68.18. Acts 2.32. Heb. 8.1, 2, 6, 10. Jam. 4.5. Mal. 2.7. Joh. 1.14, 16, 17. Why seekest thou to be minded of him, and to serve him by humane devises? Is not he the brightness of his Father's glory; and the express Image of his Father's Person? Even the He, that upholds all things by the Word of his Power: who when he had by himself purged our sins; sat down on the right band of the Majesty, on high. Hebr. 1.3. Who beareth and seethe all things. Hebr. 4.12, 13. Whose lips are full of grace; being also the most Excellent in Beauty. Psalm. 45.2. Cant. 5.10. and who breatheth forth Spirit to reprove, to comfort, to teach, and help to Pray, and return answers of Prayers. Joh. 14.26. and 15.26. and 16.13, 15. Romans 8.26. Psalm. 85.8. Why dotest thou then on dead things, Images of men's making, that can neither hear, nor see, nor taste, nor smell, nor speak, nor go, nor do good, nor evil, but must be borne, and so makest thyself (in respect of spiritual life,) like them. Psal. 115.4, 8. If thou say no, thou wilt have no Image of God the Father; whose Image Christ is, but of Christ himself, as he was Man; to mind thee of him sure.  
Thou knowest thou hast no Word of his so to do; and what dishonour dost thou to him, who hath promised by his Word and Spirit, to be with his to the World's end, and to manifest himself to such, as in believing, d●e honour and love him, and walk in that love. Matth. 28.20. Joh. 14.21, 22, 23. and if thou wilt have Images of him; he hath pointed such as can live, and breathe, and hear, and speak; whom though thou may not worship; yet thou mayst show thy Love to him, in loving and doing good to them; men and women of the same flesh and blood with thee; who are his Creature, made in his Image. Jam. 3.9. and some of these that are Partakers of his grace and Spirit, and thereby conformed to him in some measure, and show forth his virtues. 2 Cor. 3.3. 1 Pet. 2.9. and these are lively Images, and representations of him: on these look, for these be at cost to Pity, and help them; to feed the hungry, and  the naked, for whom Christ died; doing good to all, especially to them of the household of Faith; and this done for Christ's sake, is to feed Christ, and to clothe Christ, etc. Gal. 3.8, 9, 10. Matt. 25.40. and these hath he left with us, to this end. Joh. 12.8. do not so dishonour him, to lay out thy cost on men's liveless Images.  
Is not he that only Mediator and High Priest, that by his own blood, hath entered into the holy of holyes; and opened the way for us to approach with holy boldness, remaining himself there, as our Advocate with the Father, who hath wrought redemption for us; and is the Propitiation for our sins, having left his Promise, for that according to his will, we ask in his Name. Heb. 9.12, 24. and 10, 19, 20. 1 Joh. 2.1, 2. & 5.14, 15. Joh. 16.23, 24. And why turnest thou aside to others, to mediate for thee, and do him that dishonour; But if thou sayest no, thou seekest no Mediator between God and thee, but Jesus Christ, but Angels, and Saints departed, to enterceed to Christ for thee; I ask, where hath he willed thee so to do; Nay he hath bid thee, Seek the Prayers of the Church, and the Saints that thou knowest, To whom thou may'st make known thy griefs; and that are here on the Earth. James 6.13.18. And not to them that have no Portion in the things done under the Sun; Eccles. 9.5, 6, 10. Isa. 63.16. who can neither hear, nor answer thee.  
Is not he the great Prophet and Teacher of his Church? and hath he not left his Spirit and Word therewith, to teach the same, and sealed his care thereof, and love there to by his bloodshed? Isa. 55.4. Acts 3.22. Matth. 28.20. Isai. 59.21. 2 Pet. 3.2. Joh. 10.15. Ephes. 5.22, 25. and can any Worship be pleasing to him, but that which is through Faith in him, confidence in his blood, and guidance of his Spirit, according to his Word: Jam. 1.6. Heb. 10.19, 24. Rom. 8.26. 1 Pet. 1.21, 25. and 2.1, 3. 1 Joh. 5.20.21. and thinkest thou, he wanted Wisdom, Love or care; why then followest thou Humane Devises, in Worshipping him? Again, is this the way to Life, or Death, to serve and fear, and worship him after thy own, or other men's devises, according to the Doctrines and Precepts of men? Hath not himself said, It is in vain so to worship him. Mat. 15.9. and he will choose delusions for such. Isai. 66, 3, 4. and that he will blast and curse them. Isai. 27.13, 14, 15. As thou therefore esteemest the blood of CHRIST, shed for thee, and his Love testified therein; as thou heedest his honour, and tenderest thy own Life, Turn from these deceivable follies, and abominations, and submit to the Gospel, and Spirit of Christ therein; and seek him as thou art thereby directed; and there is hope of Pardon and life to be met with for thee: As for those that are enamoured with the Golden Cup, that is in the hand of the Whore, and so given up through desire of her beauty, riches, honour, to Worship the Beast; I am not here lead to speak to them; they may hear and see what is said of them. Revel. 14.9.10, 11. be not deceived by them.   

USE IU.  
If thou be one that haste never yet experimented any Spiritual discoveries of the Preciousness of the blood of Christ, shed for thee; so as through the Gospel, to be therewith convinced of thy being under sin, for not believing in Christ: and through the grace, righteousness and good will of Christ, appearing therein, bowed to Repentance and overcome to believe in him; but only having heard that Christ Died for sinners, and thou not knowing for which, nor how many of them; but as thou supposest; Sure only for the Elect, and not knowing who these Elect are; Thou hast found in the Scriptures set forth, a holy, righteous Law of Precepts, discovering such righteousness; as is verily due from Man, the Creature of God, to be performed to God his Creator; and each to other, for God's sake; and to the keepers and fulfillers of this Law, thou findest a promise of Life; and to the Transgressor's thereof a threatening of death, and curse; and upon this ground thou hast studied the Law, and seriously attended good Sermons, and read good Books; Commenting on the same, thereby to find out what sin is, and what righteousness is, and so to escape death, and that Life might be attained; and by motives from the Law so urged; haste endeavoured to work sorrow upon thy heart for thy sins, by this Law discovered in thee; and to do thy utmost to avoid every sin; that by the Law thou knowest to be sin; to work thy heart to likement of every good duty thou knowest the Law to require of thee; and to do thy utmost to perform the same; and where thou against thy will, comest short, to confess it to be thy sin, and ask Pardon, and strive to do better; and then from some attainements in affections and conversation, Perceivest in thyself a change of Judgement, Affection and Conversation, from what thou wert, to what thou art, and from what the most of other men are; to that thyself, and some few others are; and desires to increase in the same still; and from this thy change and desire of Perseverance therein; and the approbation of others so changed, of the truth and goodness of this thy Conversation and Conversion; thou gatherest Peace in thy heart, and countest thyself more holy, and much better than others not so changed; and thereupon conceivest thyself to be Elected, and so one of those for whom Christ died, and therefore restest persuading thyself, that thou art justified by his Blood, and one of the Children of God, that shall be saved from wrath through him: Now it being thus with thee, I must needs clear thee from that gross hypocrisy, and those appearing evils, of those that pretend the same Conversion and Conversation, and boast of the same Confidence; who yet are found to make sport of the ignorance, Profanness, open sins, and follies of others, in rhymes, jests and scoffs, which they cannot but know to be evil. Prov. 13.9. and who are found to slander their Brethren, and to speak fair, and pretend Love to their faces, and to lay wait to catch them; and to traduce and cast false aspersions on them, behind their backs. Psal. 35.11, 16. who can rail, equivocate, and dispense with known duties for their own ends, and then cast that shame in their reports, on such as loathe the same, because they are not one with them, in every of their Opinions. Rom. 3.8. with which fault thou art not charged; Yet in love, I pray be willing to try thy Confidence, and the rather, because it is the most dangerous of all deceits, if thou shouldest go on, and be deceived in this; at the last, the loss will be unvaluable, and irrecoverable. Matt. 16.26. Eccles. 11.3. & 9, 10. and there have been many, and some appearing godly, that have thus deceived themselves. Prov. 30.12. Revel. 3.1.17. and the Scripture no where showeth, that the Spirit speaketh Peace, justifyeth, and witnesseth sonship this way; Thou art left to the Testimony of thy own heart; than which, nothing can be more deceitful. jere. 17.19. and he that trusteth thereto, is by the Holy Ghost said to be a fool. Prov. 28.26. Hoping therefore thou approvest not such folly; nor wilt abhor Trial; I will endeavour to set thee on the same.  
1. Doth not this thy joy & Confidence, Proceed from ignorance of the spirituality, and large extent of the righteousness required in the Law; as Paul professeth the same did in him, when he was a Pharisee. Phil. 3.4, 7. Rom. 7.9.  
2. Dost not thou, in observing the Law to such an end, and gathering such conclusions, and trust from such Attainements and Performances, according to the same, as the Pharisees did. Luke 18.9, 11, 12.  
Disobey the Law in the Prime end of it, and abuse it to such an end, as God never gave it; for though it was in mercy ordained to Life, in a kill way, and good, and fit for that end. Rom. 7.7.12.  
Yet not to give Life. Gal. 3.21. But to discover sin;  
To sentence under the guilt of sin, to Curse and Death for sin, and so to slay and kill all hopes, placed in, or gathered from any righteousness, to be by men that way attained; That so in the abounding of the sinfulness of sin, and the vanity of all humane righteousness; the grace of God in Christ, might the more appear; and men yielding themselves as sinners, and cursed ones, might submit to Christ, and accept of the grace in him, and seek Righteousness and life in him, through heleeving. Rom. 3.19, 20, 21, 22. & 7.7. & 5.20, 21. Gal. 2.19, 20. & 3.19. Rom. 10.10.  
3. Dost thou not hereby, as much as lieth in thee, by maintaining such confidence, make the Death of Christ, and Faith in Christ, and the Promises of God in the Gospel, and so the Grace of God in Christ, all vain, void, and of none effect, as the Scripture affirms, that maintaining such Confidence doth. Gal. 2.21. & 3.17, 18, 21, 22. & 5.2, 3, 4. Rom. 4.13, 14.5. & 11.6.  
4. Wherein doth the Scripture lead thee any where to challenge the Death of Christ, and the Righteousness of Christ, by any Work or Righteousness of thine, according to the Law, as that also, in which thou art not sound better than others; Nay, doth not the Scripture affirm the contrary of men's coming in to Christ, by Faith unfeigned. 1 Tim. 15, 16. 2 Tim. 1.9, 10. Tit. 3.3, 4, 5. Ephes. 2.1.4, 5, 6. Rom. 3.28. & 4.1.5, 6. & 5.1, 8, 9  
5. Doth not the justifying such a Confidence as thine, maintain in the mystery of it, that Opinion of Justification before God by Works, seeing the first rise of thy Consolation and Confidence, to challenge life before God, was not the Spiritual Application of the blood of Christ, to the , and a sinner; So speaking Peace to, and renewing thy heart, as Heb. 12.24. Tit. 3.3, 4, 5. But thy own Works, and Righteousness wrought and attained, was the first Peace-speaker in thee, and that by which thou challengest right in, and Justification by the blood of Christ. Luk. 18.11, 12. Prov. 30.1 2. Rom. 3.19.24, 25, 27.  
6. Doth not the Scripture plainly affirm, that this labouring to establish a Righteousness of a man's own, to come before God with, and to challenge and get the Righteousness of God by; doth preceded from ignorance of the Righteousness of God; and keeps men from submitting to the Righteousness of God in Christ, and frustrateth men's enjoyment of that righteousness. Rom. 10.2, 9, 4. & 9.31, 32, 33.  
7. Have not such as were known to be yet without true Faith in Christ, and so not yet borne again, had as good a conversion and conversation, and confidence raised therefrom, as thou now hast; what wilt thou say of Paul, when he was a Pharisee. Rom. 7.9. Phil. 3.4, 9 or of the Zealous Jews. Rom. 10.2. or Nicodemus, that came to be instructed of Christ. joh. 3.1, 2, 3. or of that generation. Pro. 30.12.  
If thou salst thou dost nor trust in thy works (which cannot be avoided) but that thou doing to thy utmost to obey God, in every of the commands of the law, Thou trustest in Christ to make up that which is wanting on thy part, and so to be justified and saved through him; This doth not help thee, for the Scripture shows, that he is no such daies-man, to lay his hand on thee, to cause thee to perform and pay a part of thy debt, and to lay his hand on God, to accept that ●●tle of thee and himself, to make up the rest; whence no such coming to be justified before him. Job 9.15.30, 33. He hath paid the full debt, and made the Propitiation, and hath the Pardon in his hands to dispose, and by his grace in application of his blood; He justifieth the ungodly, when he helpeth them to believe. Rom. 4.5. and 5.4.9. and is the Mediator of the New Testament; That they might receive the promised Inheritance. Heb. 9.14, 15.  
If thou sayest, that from thy change in frames and performances thou dost not conclude, that Christ died for thee, nor trust by them to be saved; but only trustest thou art one of Christ's peculiar People, and so art justified by his blood, and shalt be saved from wrath throu●h him; Even this also doth not help thee, nor mend thy Plea; for the Scripture affirmeth this also, to be a trusting in thyself; and that herein thou art not wise to compare thyself with thyself; and with others, and that not he that commendeth himself, (as thou art feign to do, impleading thy change, thy uprightness, humility, and endeavours of obedience,) is approved, but he whom God commendeth. 2 Cor. 10.7.12, 18. and that it is (not the works of righteousness in us, but) the Spirit of Christ, that by the blood of Christ, speaketh peace too, and purifieth the heart. 1 Joh. 5.6, 7. Rom. 8.1, 2, 15. Tit. 3.4, 5, 6. So that thy hope and assurance on; through Trial, will prove but sandy; The Gospel no where commending, every where faulting such a hope; That I say nothing of the dangerousness of it, to puff one up with high thoughts of himself, Prov. ●●. 13. and to lead to despising of others. Lake 18.9, 11. and so to some Schism, Sect, or Faction; and with the Pharisee, inwardly to love none but ones friends of the same sort with him, which sinners also do, Matth. 5.42.48.  
Wherefore I pray thee, to lay aside not any righteous affections and 〈◊〉 but all this thy confidence made up thereby; and 〈◊〉 to the Death of Christ, which was for sinners; that thou mayst come in at that door, where thou shalt be found no better than others; And let the Excellency of the grace of Christ prevail with thee, as it did with Paul, Phil. 3.3, 9 and do not spend thy strength for that which satisfyeth not, but incline thine ear, and hearken to him, and wait for Spirit and Peace from him. Isa. 55.1, 2, 3, 4, 5.   

Use. 5. If thou be one who being more enlightened with the Spirituality of the Law, and more sensible of thy short-comming thereof; so as in all thy zeal, watchfulness and endeavours, thou beholdest many failings, and much sinfulness in thyself: so as the Law hath Power to charge thee with much sinfulness, and to sentence thee to death and curse, which causeth in thee Amazement, Fear, Sorrow and Perplexity, and thou strivest to ward and keep off these charges of the Law, and to avoid these fears, by setting thyself still to a more through observance of the Law, to which thou canst by no means answer, but that it still concludes thee a sinner, puts thee in fear, and affords thee no hope of obtaining by it the life it Promiseth: But leaves thee in great distress; and yet in all this the Law is just, and good, and holy, only showing thee that, of which thou art indeed guilty; and to which thovart indeed by desert liable too; and all this for good: That thou being hereby slain, mightest see the greatness of the grace of God, in making of his Son Jesus Christ, to become under the Law, and Sin, and a Curse for thee, that thou mightest believe on him, and receive Life and Spirit from him; but now sin shows its sinnfulnesse, and not the Commandment, but sin taking occasion by the Commandment to deceive thee; As if it were not for such a sinner to look for love in God; nor yet to believe in Christ, till he be more conformed to the Law, contrary to that. Rom. 4.5. and so holds the captive under thee condemning Sentence of the Law, and having thee there in this deceit, sin reviveth, and inclineth thy heart to hard thoughts of God; As one that is an angry Judge, and bears thee no good will, and sometimes discontented thoughts against God; As why did God make Adam, seeing he would not keep him? and why hath he given such a Law as cannot be kept? Nay, it stops not here, but moves to think, Oh that there were no Law; yea, no Heaven, nor Hell; yea, no God, and then not able to look on the horridness of such thoughts; desperate Imaginations arise, as if now no more hope mothing now but Hell, and what Temptations then follows, let silence speak; But stay, stay, I pray thee, this is not the fruit of the Commandment, but of the deceitfulness of sin, taking occasion by the Command; To which, oh yield not at all, but the reproof and convincement of the Commandment receive, own the sin, say Amen to the Curse, and behold him that came to save sinners, and was made sin and a curse for thee. 1 Tim. 1.15. Gal. 4.4. Say not, I must be holy ●st, that is impossible; Say not, I dare not, my sins have been so great, for it was for thy sins he died, and where sin aboundeth, there will his grace abound much more; and he that believeth in him that Justifieth the ungodly, his faith is counted for righteousness. Rom. 3.24.26. and 4.5. and 7.7.24, 25. thy sins ought rather to be a spur to thee to believe on him that came to save Sinners, and takes occasion to commend his righteousness by the unrighteousness found in men. Rom. 3.5. & 5.20, 21. Thou canst not wind out thyself from being of the number of those for whom Christ died; seeing it was for every man. Heb. 2.9.  
Do not now stand out against him through unbelief, he is no enemy of thine; He hath laid aside enmity, and is full of Love and compassion, ready to Pardon abundantly; He was in Christ, reconciling the World to himself, not imputing their trespasses to them; I pray thee therefore, lay aside thy enmity and hard conceits of him; and let his love gain thee in to believe his Goodness in Christ, and depend on him for life, and he will verily show thee mercy. Isa. 55.6, 7. 2 Cor. 5.19, 20. and 6.2. Taste and see, that God is gracious. Psal. 34.6.   

Use. 6. If thou be one that hast been so fare enlightened by the Spirit in the Gospel of the grace of God; that thou hast so seen and believed the report thereof, that thou seest and knowest that redemption is wrought, Ransom given, Propitiation made with God for Mankind by CHRIST. So at in him, sin is satisfied for, Wrath appeased, Justice satisfied, Law answered, and Death abolished, favour and Life obtained, and Spirit revived by CHRIST, to conserre remission of sins, Righteousness and Life on such as Believe in him, and to Renew and Lead them in all Truth, and bring them to the Inheritance.  
So as hereby thou art convinced, that thou art under both power and guilt of sin; because thou believest not on him; and thy heart hereby gained to acknowledge him Lord; and so let go all other hopes and delights without desiring after them; and to long after him; and that he by his Spirit would enable thee to believe on him; But yet thou art not so fare overcome by his grace seen, as to be drawn upon him, so to believe in him, as to receive remission of Sins, and Peace in thy heart, which still remaineth broken, trembling, not healed, but gasping and panting after healing: I pray thee remember what thou hast heard, and what thou hast seen concerning the Propitiation made by Jesus Christ our Lord: and the great Love of God, in giving him to die for sinners, and wait with Patience at his Posts, in the use of all such means as the Gospel hath set forth for thee. Prov. 3.4, 14. and 8.33, 34, 35. Resort to the Church Assemblies, hear his Word, remember, meditate, pray, have fellowship with such as do enjoy his grace; pity the distressed; go on in the ordinary employments of thy Calling, his Providence layeth before thee, and be still desiring after him; and waiting when he will by discoveries of his grace come to thee, and give thee Peace by his Spirit, and through the blood of his Son: It is a good thing for thee thus to hope and wait for the Salvation of God: Lam. 3.26. but do not thou point him his way; and say it must be by such a one, in such a word or Promise in such a manner, etc. Isa. 40.13. but wait, that it may be by his Spirit, glorifying his grace, and giving in Peace by his blood, and so uniting thee to Christ: Let the visit come by what instrument, in what Ordinance, with what part of his Word, at what time, with more or less light, as it pleaseth him. Isai. 55.3.5. 1 Pet. 21, 22. only accept no other Props nor consolations, till by his Spirit, applying, his blood, he give it; but stay, though it be in darkness upon that Name and report of him and his goodness, which thou hast heard of, and seen in the Gospel, and so wait for his help, Isa. 50.4.10. if he cause thee, (as our Types of old, Hosea. 3.3, 4, 5.) to wait many days, yet neither turn aside to another, nor be discouraged to murmur, but say, I have sinned against him, I will now bear his indignation, and wait till he bring me forth to the sight. Mich. 7.9. neither faint, but look on him who died for thee, and now calleth thee, and hath mercy to bestow on thee; it being his Office, to which he is consecrate, and for which he is filled with Spirit, to speak good tidings to the Poor, and heal the , and to comfort the mourner's that are breken of all other hopes and contents, and cannot be at rest till they have it in him, and he will not fail to perform his Office. Isa. 61.1, 2, 3. Yea, God himself willeth thee to look to Christ, and telleth thee, he will not refuse thee, nor cust thee off, though thou deserve it, nor fail till he have done thee good: See at large: Isa. 42.1.8. And he hath bid his servants, though thou be feeble and trembling, yet to speak comfortably to thee, and to say to thee, Be strong, searenot, your God with come, be will come and save you, than the eyes of the blind shall be opened. Isa. 35.3, 4, 5. Wait therefore, and use the means, and be not discouraged. Let his love, testified in shedding his blood, to make the Propitiation when we were enemies, and his Love, in calling us off our hurtful delights and Confidences, Prevail with thee, to think no other thoughts of God, than such as suit with the acknowledgement of such Love: and seeing he saith, he are ye deaf, and look ye blind, that ye may see. Isa. 42.18. He being able to give both ears and eyes; and of his willingness, it would be a dishonour to the Love already discovered, to doubt; say therefore, I will trust in him, though he kill me. Job. 13.15. All the days of my appointed time will I wait till my change come. Job. 14.14. and so waiting for his gracious Peace, speaking in his blood, sprinkling on thy heart, his grace exceeding thy desires, he will in due time, satisfy thy soul with good; blessed are they that wait for him: none of them shall be ashamed. Esai. 30.18. and 49.23. Let this support thee till he come.   

Use. 7. If thou be one of them that hast gotten some knowledge, and it may be some hint of Spiritual Light, in the report of the Gospel; so as thou canst speak much thereof to maintain this, that Christ died for all men, and that the only means of enjoying him, is by frith, and not by works of the Law: and that this faith is obtained by Spiritual evidence of his goodness, and not made up by humane Reasons; and that all works of righteousness, and zeal of men that is not, (flowing from faith, is but vain and bootless, and boastest thyself to be a Christian, and a true believer; because of such a spiritual ●●ine of Light, such a word, such a Promise given thee, (as thou supposest, because stirring in thy Thoughts,) at such a time, and so takest courage to speak much of thy faith, and to censure others; that what ever the goodness of God hath drawn them too, yet not having received such a Light, such a Promise as thou hast, they have no true faith, and thou now thinkest it fit for thee to be a broacher and maintainer of the faith in every company, and against all opposers; and yet thou thyself, by all the Spiritual light and knowledge thou hast; and all those Words and Promises, at such and such a time received, hast not been made obedient to the Death and sprinkling of the Blood of Jesus Christ; So as thou art baptised into his Death, and buried with him through this Baptizme into death; so as to be made to loathe thyself, thy sins; thy own best things: so as in some measure to be dead to thyself, thy own will, Pleasure, same, and to the world, with her glory, riches, allurements, lusts, and to sin: So as by the grace and Divine Power and goodness of Christ, and by his Spirit in the Gospel, to be made alive to Christ, to know his voice, obey his Spirit, and live to him, and follow him; give me leave to tell thee (with grief,) that while thou art such an one, and goest on still, in such and such known sins: thou hast not as yet so learned Christ, and been taught of him, as that thou hast known and received him, as the Truth is in Jesus. Eph. 4.20, 24. If thou say thou hast light and fellowship with him; and walkest not in the light, but in darkness, thou liest, and dost not the Truth. 1 Joh. 1.6, 7. Say not, thou hast not received a Promise, and so faith for thy Sanctification, but for thy Justification; Thou hast a Promise, and Faith, and knowest it; for this is not Scripture language, nor hast thou been taught by the Spirit of God; so to say: for the Spirit in Callings, doth sanctify to obedience, and sprinskling of the blood of Christ. 1 Pet. 1.2. his calling is holy, and to holiness. 2 Tim. 1.9. 1 Thess. 4.3. Christ is always, and at once, Sanctification as well as Righteousness, and effects both together. 1 Cor. 1.30. and according to Believers true knowing of him; they are not only comforted in him, but conformed to him also. 2 Cor. 3.3.18. 1 Joh. 3.2.3. Whence Believers are said both to be Called to be Saints, and to be Saints by Calling. Rom. 1.7. 1 Cor. 1.2. Hebr. 3.1.  
Sever not thou what God hath joined together; I dare not say, thou art not Called, but it yet appears not that thou hast yielded to the heavenly Call; so as thou art therethrough Chosen; M●ny are Called but few chosen. Matth. 22.14. Joh. 15.16, 19 and 17.6, 7. If thou reply, Thou art not under the Law, but under Grace: That i● not spoken of thee, but such as are lead by the Spirit. Gal. 5.6. who shall not fulfil the Lusts of the flesh as thou dost. vers. 16. If thou say, thou wilt not be under the Law of Precepts; I ask, Wilt thou make thyself free? If Jesus Christ, who is free, and to whom it appertains to make free, do make the free; then he by his Spirit, in freeing thee from the Charges, Terrors, and Curse of the Law, by showing how he by his blood hath made thee free; he doth by the same Spirit humble, melt and purify thy heart, and kill it with his love, that begetteth, and nourisheth such like love in thee, as leads to fulfil all righteousness, even all the Law requireth, and freely carries to more Love, holiness, and services of Love, then in thy understanding, the Law required; and then, and so far, thou art free indeed. Ro. 8.1, 2, 13, 14. and 5.1.5. and 13.9, 10. Joh. 8.36. But if without this, Thou make thyself free; thy freedom is but an abuse of Liberty, for an occasion to the fl●sh, Gal. 5.13. and a turning the Grace of God into lasciviousness. Judas 4. No better than that boasted of, 2 Pet. 3.18, 19 Remember and take heed thou be not of that Generation that is lofty. Prov. 30.13. And let the Grace and Bloodshed of Jesus Christ prevail with thee to Repent, and Submit, and turn into him; Which Grace, if submitted unto, will teach thee to deny all ungodliness, and worldly Lust, and to live soberly, righteously, and Godly, etc. Tit. 2.11, 12, 13. And till thou by this grace be brought hereto, I know no Liberty thou hast from God, either for thy glorying of thy faith, or for thy so much Speakings, and Declaration of the Gospel; for the charge is, that none presume above the Grace received, or speak beyond the measure of Faith, that God hath dealt to him. Rom. 12.6.13. and how wilt thou avoid that heavy Challenge? What hast thou to do to declare my Statutes? Or that thou shouldest take my Covenant in thy mouth? Seeing thou hatest Instruction, and castest my words behind thee. Psal. 50.16, 17.  
Surely through thee the Name and Doctrine of Christ is by many blasphemed, and many that have their Life and Teaching from Christ, are heavily slandered. Do not say thou believest rightly, and wouldst, but canst live no better: for is the Spirit of the Lord straightened? are these his do? Do not his words dee good to them that walk uprightly? Mich. 2.7.  
Stand no longer out against his grace therefore; but humble thyself, and seek him in truth, and that in time.   

Use. 8. If thou be one that in the Perception of the greatness of God's love in Christ, and the Propitiation made by his death; and the fullness of grace and truth that is in him, art drawn to loathe thyself, thy sin, thy self-wrought righteousness, with worldly Pomps and allurements: and by that grace of his, spiritually discovered in the Gospel to thee, overcome to submit to Christ crucified, and to depend on him for Righteousness, Life, and Spiritual Guidance; and there through hath experimented Peace, and newness of heart, and art carried to glorify him in walking suitable to his grace; and seeking for the union and fellowship with, and conformity to Christ, with desire of the good of others, in compassion to the ignorant and hearty love to believers; But yet dost not see, and so not believe the largeness of the extent of the death of Christ, and the ransom given and Propitiation made by him: that it should be for All men, for the world, for the whole world, and Every man; as it is possible, that through the many oppositions in these latter times, against the same, thou mayst be darkened therein, as some were about the free Communication of the Gospel to the Gentiles, without undering them to the Jews Observances in the Apostles times, yet notwithstanding, I both acknowledge and thank God for his love so graciously made known to thee, and for thy unfeigned faith, and his good work begun in thee; and I pray God increase and perfect this work in thee more and more; and I kindly accept even thy Prayers for the same in me also, and in love, and for his sake that hath loved us: I pray thee without prejudice, consider the Answers to this business in this Trea●●e: and though thou dost not receive them, yet whereto we have already attained, let us walk by the same Rule of faith and loves in Christ, as we have received him. Col. 2.6. and mind the same things (for the glory of Christ, and good of others with our own,) even perfection in Union with enjoyment of Conformity to Christ in his Death and Resurrection, and Spirit, and if either of us be (in this matter of the extent of the Ransom,) otherwise minded (than is right) God will also (in due season,) reveal even this unto us. Phil. 3.7.15, 26. for which let us wait in love, and in the mean time, let me request this of thee, That for the love and Reverence thou bearest to the Gospel, in which Christ was made known to thee, and to the Scriptures in which this Gospel is set forth; That thou do not oppose, nor set thy reason a-work to find absurdities in that which is often in many places with joint consent plainly affirmed in the Scriptures, nor prefer humane glosses before the plain say often affirmed therein; but rather believe the Testimony of them in Prov. 8.8, 9 & 22.21. nor let this be a stumble to thee, that multitudes of all sorts do believe that Jesus Christ died for All Men: in comparison of those few that believe, he only died for his Elect ones; for this rather shows the glory and victory of the truth, that begets a kind of Credence in those that yet obey it, not in this, as it doth in other parts of truth that are fundamental: as to instance, that there is a God, is by his Power in his works so manifest, That all Nations are constrained to acknowledge it; and though many know not who, and what a one this God is: yet in this knowledge, that there is a God; they fancy some: This Some, That to be He, and in their errors, devise similitudes to worship him by; and those gross Atheists that conceit no God to be, are yery few to be found in any age, or among any Nations; again, That this GOD is one, is generally held, where any face of a Christian Church is; whether true or false, and few if any will be found among these multitudes, to hold a plurality of Gods; again that this one God is the Creator of the heaven and the Earth and Sea, and all Creatures contained in them; is held by all, both good and bad among us; I suppose, I should not say few, but none holding the contrary opinion; Again, That this one God is distinct in three Persons, the Father, Son, and holy-Ghost, is believed of us all, even multiudes, and very few of some sort of familists, that hold this to be a humane device, and that there is no such thing: again, that the second Person in the holy Trinity, did take man's Nature, and not the Father, or the Holy-Ghost; and suffered, and died for our sins; and risen again, and ascended to heaven, and from thence shall come again to judge; is believed generally among all professed Christians; and very few of some sorts of familists, that are of another opinion; again, That Jesus Christ, the Son of the Virgin Mary, that was borne in Bethlehem, in Judea, in the days of Herod the King, when Augustus was Emperor of Rome, is the very Christ, the Saviour of the World: is generally held amongst all professed Christians, and denied only by a very few of some sort of Familists; again, that Jesus Christ is very God, is held generally in our Nation: and I hope, but very few Arrians, and Socinians, that hold the contrary; Again, That Jesus Christ is true and very man, is also generally held among us, and very few that deny it; and so that Christ is God and Man in one Person; Again, That Repentance and faith in Christ, are the means to partake of Life by Christ, and that this Repentance and Faith, have Love, and goodworkes joined therewith; That Idolatry, Perjury, Theft, Murder, Adultery, Lying, are verily sin, and deserve death; are generally held; and very few I hope, of any other mind; Also, That all shall die or be changed, and all rise again to Judgement; and that there is a Heaven, and Everlasting Joys for the Righteous; and a Hell, and everlasting Pain for the wicked, is generally held, and very few, in comparison of them that hold the same, are those that deny it: All these fundamentals are held, not only by true Believers, and godly men; but have a kind of credence in the heart, and are Professed by Papists, Arminians, Anabaptists, many sorts of zealous Sectaries: yea, many profane and wicked men; And are these Parts of Truth the worse, and to be shunned, or less esteemed, because they are holden and professed by so many, and of such sorts. I verily believe thou wilt say, No; and the same I say for this, That he gave himself a Ransom for All men: But if thou say, That the Teaching of this Opinion, That Christ died for All men, is embraced and followed by many Common People, lose men, and Sinners, and few zealous ones regard it; I pray thee remember what was said of him that died for all men; and of his Preaching. Job. 7.48. Have any of the Rulers or Pharisees believed on him? but this common People, who know not the Law is Cursed. Joh. 12.19. The world is gone after him; were this a good reason to refuse his doctrine; But if thou say, many that affect this opinion; are still lose and careless. Remember what thou hast read. Mat. 13.47. The Kingdom of Heaven is like unto a Net, that was cast into the Sea, and gathered of every kind: Surely, there is that in the report of the Gospel, that is very fit to affect many: But the trial is, where in the Call the application of the Blood of Christ comes to reprove, convince, cast down, hold, and submit to Christ; in which, whoso is made obedient, is received, and this number is yet but few, in comparison of the many that in this respect turn aside; besides, of the contrary opinion, too too many are found very heady, fierce, highminded, false, lose; so that there is no ground for this stumble; wherefore though thou canst not be of the same mind with me, in this branch of Truth; yet count me not thy enemy for speaking the Truth; neither partake of other men's sins, in receiving the false Accusations of such as have only some Moral Conversions, and are yet strangers to the grace thou hast received; That so we may live and love as Brethren, and not be set in contentions one against another; lest by biting and devouring one another, it come to pass, that we be consumed one of another. Gal. 5.15. Meddle not with the Tale-bearer, that flattereth with his lips. Prov. 20.19. For where there is no Tale-bearer, the strife ceaseth. Prov. 26.20. And so let our contendings be against them that turn the Grace of God into wantonness, and labour to overthrow the Faith. Judas 1, 2, 3, 4. and let us live in Peace, and I doubt not, but the God of Peace will be with us, and we shall in due Season agree in this part of Truth also.   

Use. 9 If thou be'st one that hast not only in perception of the grace of God in Christ, been drawn into him, as the former, but through Spiritual and Supernatural light given in the Gospel; hast seen in some measure, both the fullness and largeness of the Propitiation made by Christ with God, and the fullness of Grace and Truth that is in Christ: So as it hath drawn thee off all other Excellencies, and brought thee to see and find in him that which answers all thy needs; removes every doubt and fear: and is enough to fill and satisfy every desire; So as he is in thee all, and in all the desire of thy heart, and the content and wel-pleasednesse of thy soul; thy whole stay, on whom thou dependest; Thy Treasury, in whom thou enjoyest; thy fountain, whence thou lookest for, and receivest all Wisdom, Righteousness, Holiness, Freedom, Consolation and Life; I have no other thing I will now say to thee; But as thou hast received CHRIST JESUS, the Lord, so walk in him. Col. 3.6.  
By the same Spirit, with the same Faith and Love, in the same low Estimate of thyself, and high Estimate of, and desires after him, with the same content in and with him; and the same readiness to do and suffer for his sake, and according to the knowledge, faith, and grace vouchsafed thee, letting his word (he hath put in thy heart, and therethrough acquainted thee with himself) dwell in thee richly, and teachingly. Coll. 3.16.  
Ever keeping it in the believing Remembrance of his Death for our sins, and Resurrection for our justification: and Ascension to send forth Spirit to us, with his Wisdom, Power, Love, and Faithfulness already begun to be manifest in us, and with this remembrance, a constant Dependence on him, for Wisdom, Strength, Preservation, and Perfection, with yielding to the grace that proceedeth from him. Rom. 4.24, 25. & 5.1.11. & 12.12. Phil. 2.1, 2. and thus walking in Faith and Love, and keeping this word of grace in believing remembrance, thou shalt be saved. 1 Cor. 15.1, 2, 3, 4. from Idolatry, Superstition, Profaneness, Pride, Vainglory, hypocrisy, from earthly-mindedness, uncleanness, malice, falsehood, from intemperancy in meats, drink, apparel; from coldness, deadness, murmuring, impatience, back sliding, from barrenness in good, and though Tempted, yet kept from fulfilling the lusts of the flesh. Jam. 1.21.25. 1 Pet. 2.1, 2, 3. Psal. 119.9.103, 104. Gal. 5.16.18. and not only so, but this word of grace kept and walked in; will be a fruitful spring in the heart of childlike affections to God, and member-like to Brethren, and compassionate to those that are out of the way, streaming forth motions in love, joy, patience, goodness, and to all services of Love, according to opportunity given, to God, men, or Brethren. Psal. 1.2, 3. Hos. 14.8. Joh. 7.38, 39 and 15.1.8. 2 Pet. 1.4.11. Wherefore I still entreat, that in that gracious word thou hast received, and according thereto, and according to thy receipt; so let us walk in all our Conversation; as for those higher visits, embraces, and communication of his peculiar Love to be waited for by us, it is not meet to treat thereof in this Treatise thus occasioned.   

Use 10. And to come toward a conclusion, who ever thou be; I pray thee let us take notice of the goodness, excellency, and Preciousness of this Gospel in this Declaration of the Death and Resurrection of Christ, and the great love of God to Mankind, in giving his Son to die for our Sins, and the fullness and fitness of the Propitiation he made thereby, and the life he is filled with at his Father's right hand; and the Spirit be hath received, to send forth to the Sons of men; and all still by virtue of the Precious blood of his once shed; be not weary, but take it well, though I speak a word or two freely of this Declaration of the Gospel, when it is spiritually enlightened to any heart, and the heart enabled to perceive, and believe.  
1. It is a true glass, in and through which the Believers looking, may see: First, The heinousness of our sins, which we the chief whips, Thorns, Speare, Nailes, Cross, and malady that put the Son of God in our Nature, to so much grievous sorrow, shame, pain, agony and Death. Esay. 53.3.9. 2 Cor. 5.19.21. Rom. 4.24. and the haynousness thereof appears in this; that nothing else, nothing less than so great suffering and bloodshedding of the Son of God could satisfy for, and take away sin. Heb. 9.9.12.22, 24. & 10.1.10. Mat. 26.29. and also in this, that now they are against so good a God; and so great goodness manifested, not only by Creation, but now much more by and through a Redemption, with such Precious blood. Rom. 2.4. Acts. 17.14.  
2. The vanity, worthlesness and inability of all the Sons of Adam, and of all their righteousness, and best workings, and of all Creatures, with all their excellencies, either to do away sin, or to make man righteous, or Procure life with God; which if any, or all of them could; Then Gods only begotten Son should have been spared. Esai. 59.16. and 50.2. and 63.5. Job 28.1.19. Hebr. 1.10. Gal. 2.21. Luk. 22.42.  
3. The woeful and unconceivable heavy condition of every man that cometh to hear the punishment of sin in his own Person; for when the first curse and death, as the punishment of sin, borne by him for sinners, who never did sin: did for a few hours Suffering, put this strong Captain to such an agony, so to groan and cry out; What will it do to such, when all their sins themselves have committed, come to be aggravated by despising so great Patience and goodness procured by such a Redeemer, and therein despising the Redemption itself, and refusing to come in to their Lord; that hath so dearly bought them, and for all their contempt, with all their sins therethrough abiding on them, be cast into a Second death, and suffer therein for ever and ever. Luk. 22.44. & 23.30, 31. 2 Pet. 2.  
4. The holy nature and attributes of God: as his exceeding hatred and indignation against sin; his wonderful justice in fulfilling the Curse on all Transgressors of the Law, and his truth, in causing the sinner to die, all seen in this, that he would not forbear, nor abate his own Son (that was but set in sinners Place for them,) any part of the debt, but required it all of him. Isai. 53. and also his infinite mercy, and compassionate love, even to mankind fallen into sin and enmity against him, in providing and giving such a Ransom for them. Joh. 3.16, 17. 1 Tim. 2.4, 5, 6. his infinite wisdom, in making Mercy and Truth, Righteousness and Peace, to meet in one, for recovery of sinners; Truth fulfilled, and Justice satisfied in the Curse imposed; and death inflicted on his Son, the Man Christ Jesus; and so on all in him, in the room of all, and so mercy and Peace procured, and ready for Mankind; yea his Mercy and Truth, in sending him forth to do all this. Psal. 85.10, 11. 2 Cor. 5.14, 15, 19, 21. his infinite Power, in raising Christ from the death, that died as the sinner, in the room of all: free from all those sins, imputed to him, and a Victorer over the Curse and Death imposed on him, and over the Devils that conflicted with him. Rom. 1.4. & 4.25. & 15.3, 4.20.5, 7. Col. 2.14, 15. And so his Infinite Power, Mercy, Love, Truth, Justice, Faithfulness, in Calling to his Son. Isai. 33.3. Joh. 6.44, 45. and dispencing Pardon, Spirit and Life, to those that in his Call are submitted too, and brought to believe on his Son. Isai. 33.10, 11. Joh. 7.9.  
5. The Three Persons in one God: the Father that gave his Son. joh. 3.16. 1 joh. 4.14. and calleth to his Son. Joh. 6.44, 45. Matt. 16.16. 2 Tim. 1.4. The Son, that came forth from the Father, and gave himself a Ransom for All Men, and went again to the Father. Joh. 16.28. 1 Tim. 2.4, 5, 6. Heb. 11.1, 19 and receiveth those that in the heavenly Call, are given him by the Father, and maketh known his Father, and his Father's words to them, and presenting them spotless in himself, and giveth them the Privileges of sons. Joh. 6.37.8.17.4, 9 Col. 1.21, 22. Joh. 1.12, 13, 18. The holy Spirit that cometh from the Father, and the Son, with supernatural and divine light and Power, and teacheth, and giveth in the words of Christ, beareth witness of him, and affecteth faith, and a new heart, and witnesseth Sonship. and leadeth the Sons of God. Joh. 14.2, 6. & 15.26. & 16.13, 14, 15. Joh. 5.6, 7. Rom. 8.14, 15, 16.  
6. The glorious Love, Goodness, Excellency, beauty and Authority in Christ jesus, who is set forth herein to be God. Isa. 9.6. the Son of God, Mat. 3.17. God made man. Gal. 4.4. God man, in one Person. Joh. 1.1.14. God with us. Mat. 1.25. whose Ransom given, and Propitiation made, is full, and fit for us, and effectual with the Father. 1 Tim. 2.4, 6. 1 Joh. 2.2. Hebr. 10, 1.10. who is the rightful Lord of All. Act. 10.36. and Wisdom, and Power of God, and the Wisdom, Righteousness, Sanctification, and Redemption, unto all that believe on him. 1 Cor. 1.24, 30. the Highpriest, Prophet and King. Heb. 5.7, 9 the Fountain of Life and Spirit. ps. 36.8, 9  
7. The ground and certainty of the Resurrection from the dead. 1 Cor. 15. tot. and of the equity and certainty of Christ's Judging All. Rom. 14.9.11, 12. 2 Cor. 5.10. and of the equity and severity of the second Death. Joh. 3.19. Lu. 19.27. 2 Pet. 1.2.  
8. The certain, sure and unspeakable happy, and blessed Estate of all those that in believing, are made one with Christ, who are therein one with God in him, and with Brethren in him, having the same Spirit, and Privileges now in first fruits, and in due season of harvest. joh. 1.12.16. & 17.20. in respect of all which, and such discoveries by the Spirit in the Gospel, believed.  
I. The Gospel is rightly called a Glass. 1 Co. 13.12. 2 Co. 3, 3.18. Ja. 1.2, 3.  
II. It is a sweet Prevailing motive, and powerful loadstone to draw a man, 1. To judge, condemn, and deny himself, and his own wisdom, parts, righteousness. 2. To run to Christ, and wait, and rest on, seek and cleave to him, desirously. 3. To submit the will, and all the Powers to Christ, to be disposed, directed, and appointed by him in every thing: Seeing he died for us, to ransom us: and is accepted of the Father, and filled with love, life, and Spirit, for us. joh. 16.7.11. Phil. 3.7, 8, 9 Esai. 64.3, 8. Cant. 1, 2, 3. 2 Cor. 5.21. Gal. 2.19, 20. Ro. 12.1, 2. & 14.8, 9 & 8.28.  
III. It is a sweet and healing medicine, that will both Purge and restore, and comfort our Spirits. Isai. 55.1.4. Yea, healthful food that begets and strengthens us to, and in a good frame. joh. 6.51. Yea, so living and powerful it is, that 1. It quieteth the heart and Conscience from the terrors of the Law, and fear of wrath and hell, and breeds sweet healthful Peace. Rom. 2.8. & 7.8. & 5.1, 2. Col. 1.21.2.14. 2. It breaks the hardness of the heart, and breeds sweet melt, and Godly sorrow, that makes the Heart, and all the Powers flexible to Christ. Zach. 12.10. Act. 2.37. & 16, 32, 33. 3. It inclines the heart to a true and thorough hatred of every sin, for which Christ died, and of all dishonours, and Disobedience to him. Rom. 7.15.24. Psal. 119.103, 104. 1 Cor. 16.22. 4 It killeth the Power of Corruption, so as it can neither hold a man from God, nor command and govern by its Law. Gal. 5.24. Rom. 8.2. & 6.16.22. Heb. 9.14. 5. It taketh the affections from the world, and things thereof, and Crucifieth them thereto, and maketh the World a Crucified thing to them; Gal. 6.14. 1 John 2.15, 16, 17. 6. It quickeneth up childlike affections to God, with readiness to pray to him, praise and serve him. 1 John 4.10, 16.19. Rev. 5.9, 10. and compassionate affections to men, for whom Christ died, with readiness to pity them, and seek their good; 2 Cor. 5.11, 14, 15, 19, 20. and delightful love to Brethren, Partakers of the same grace and fellowship with them, and services of Love for them. Phil. 1.3.9. 1 john 3.4, 7. 7 It breeds Patience and Constancy, and Victory in Sufferings; Heb. 12.2, 7. Prov. 8.36. Rev. 12.11. 8 It strengthens to Confidence in God, for all good things in every condition, and service of him therein. Rom. 5.5, 11. & 8.32. and so makes strong; Phil. 4.13. and in some degree, Partakers of the Divine Nature, etc. 2 Pet. 1.3, 4.  
iv It is the right Season of all things to us, when by faith we view them through Christ crucified for us, as the Gospel sets him forth: in which it will enable us.  
1. To see sin foul and Pardonable, and to look on it with loathing, and hope. 1 joh. 2.1, 2. & 9  
2. To receive favours, both Spiritual and Temporal, with high prizeing of his Love, that purchased them with blood for us: with low esteem of ourselves, and care of right use, and return of Praises to God. Rev. 5.9, 10. and 1 Chron. 17.17.  
3. To receive afflictions, as turned from being Curses and signs of hatred to be instruments of blessing, fruits of love, and fatherly corrections to conform to Christ, who is acquainted with them, and knoweth how to help, being filled with Spirit, and having been in soorer trials himself. Jam. 1.2.12. Heb. 12.7. & 2.18.  
4. To behold unbelievers, as objects of Pity and Compassion, and to mind us of that we once were, and from what God hath freely delivered, and what humility in ourselves, what thanks to God, what mercy and Patience towards them: and what acknowledgement of all this is in such spectacles required of us. 2 Cor. 5. Tit. 3.3, 4.  
5. To behold believers as fit to be delightfulls, loved, tendered, helped, served, entertained into fellowship, & being not only purchased with the blood of Christ, but there through partakers of his grace. Act. 20.28. Ro. 14. Ep. 4.2, 4.  
6. To esteem highly, and use reverently and confidently, Prayer, hearing the Word, all spiritual Ordinances, and fellowship with Brethren therein, as things purchased for us, given us; and approach through them to God afforded us, even through the Sufferings and Bloodshed of Jesus Christ. Hebr. 9.10.19, 26. & 4.15, 16.  
V It is the opening of the door and gate to the claiming Attainment and Possession of all the Privileges of Sons. Joh. 10.9. & 14.6. & 1.12. as first, to receive remission of sins. Act. 10.43. 1 Joh. 1.9. and 2.1. 2 Access to God. Rom. 5.1, 2. Eph. 2.18. 3 To lay hold on the Promises. 2 Cor. 1.20. & 5.20, 21. 4 To receive the Spirit. Joh. 7.38, 39 Ephe. 1.13. Gal. 3.14. 5 To newness and holiness of Life, and Nature. 2 Cor. 5.17. Eph. 4.20, 24. Col. 3.10, 11. 6 To pray with Confidence and assurance. Heb. 10, 19, 22.7 To attain to all things belonging to Eternal Life, fully in Christ our head, in a measure in ourselves. 2 Pet. 1.2, 3, 4. Eph. 1.4, 7.  
VI It is a sure, clear and perfect pattern for us to imitate. Eph. 5.1. ● Of obedience to God. Phil. 2.8, 9 2 Of love to Brethren. Jo. 15.12, 13. Eph. 5.2. 1 Joh. 4.10, 11. 3 Of humbling and abasing ourselves. Phil. 2.6, 7. 4 Of loving Enemies, and doing good to such as wrong us. 1 Pet. 2.18. 5 Of meekness, and confidence, and constancy in all Sufferings, Temptations, and Services; and so of all holy walking with God. Heb. 5.7, 8. Eph. 5.1, 2.  
VII. It is a sure Refuge to fly unto, Fort and Castle to hid one's self, and dwell in, a Rock 〈…〉, against which no Power of hell can 〈◊〉; It all so 〈…〉 of 〈◊〉 and 〈◊〉 with all supplies of 〈◊〉 and Assistance. Isa. 32.1, 2, 3, 4 Hebr. 7.25. Rev. 12.11, Ephes. 6. 〈…〉.  
8. Is 〈…〉 to cheer and guide us. Psal. 119.130.105. Clothing to cover our nakedness, and make 〈◊〉 comely. Gal. 3.27. Esai. 61.2, 3. a Foutaine to 〈…〉 defilements. Zach. 13.1. R●●. ●5. and 7.14. water of life to make and lively and fruitful R●● 22.19. and all that is good, to make us safe and beautiful. 2 Pet. 1.3.  
9 It brings us into a heavenly union and Fellowship with God, and all his Holy Ones, and all heavenly and durable Riches. Eph. 2.17, 22. Heb. 12.22.24. 1 Pet. 2.3.5.6.9. That I say nothing of the discovery, hope, and dispensation of 〈…〉 of 〈…〉 Love; to them their fare brought. 1 Joh 3.1, 2, 3. But oh my childishness, to darken Glory by striving to set it forth; for beyond our conception is the Excellency of the Gospel, enlightened to the heart, and believed. 1 Cor. 2.9, 12. a Word of life, of Grace and salvation indeed; happy they, who have it in their heart, and walk therein, and thereafter; for this will evidence mystery unto them, and show them the glory, of God, in the face of Christ, and purge and heal them; Allure, fee● and strengthen them, safe guard and guide them; and being them to the Inheritance. 2 Cor. 4.6. Joh. 15, 1, 10. And the very key of this knowledge, the opening the door to it, the instrument in which the Spirit goeth forth, to acquaint men with it, is the Declaration of God's love to Mankind, in the gift of his Son, and the Ransom given, and Propitiation made by his Son, and the report of all this lift, and happiness, 〈◊〉 sure for them that repent and berlieve: And of the heavy woe that abide them that hurden themselves, and refuse, and so to ●●ire at them to Repent and Believe: and this the Gospel 〈…〉 forth to and for All Men. 2 Cor. 5.10, 11, 14, 15. 21. 1 Tim. 2.4, 5, 6. Every man. Heb. 2.9. The World. Joh. 3.16, 19 2 Cor. 5.19. The whole world. 1 Joh. 2.2. & 4.14. Even for sinners. 1 Tim. 1.16. and the straightening of this Common Salvation, 〈◊〉 but for son, and they such also, or 〈…〉 tell who they. be I fear will prove the taking away the Key of Knowledge, and so keeping 〈◊〉 from 〈…〉 found it. 〈◊〉 11. 5●.  
〈◊〉 those wh●● in this Declaration of the Gospel, are enlightened, and brought in to 〈◊〉, shall experiment all aforesaid Canst have they to repent, that say, The Gospel is of itself a week and insuffitions doctrine, or tending 〈…〉 all to bless God for Christ, by whom we obtain all good things, so to bless him for his Gospel, by which all th●s● Treasury we discovered, and brought to us, and 〈…〉 for the plain Expression of it in the Doctrine of the Church of England; and to pray for the continuance of it: and that many may submit too, and receive ●t, and that we may walk worthy of it: and for this cause, let 〈◊〉 be constant in love and belief of it, in attending to, and obeying it: hearing, reading, meditating, living and walking in it; Let it dwell and rule in our hearts, and let us bring forth the fruits of it: and so speak seasonably, and much thereof; and Countenance all that thus do: And the God of all grace fill us full of the blessings of the Gospel of Jesus Christ, and by his Spirit guide us therein unto his Kingdom. AMEN.  
Finis.    

The POSTSCRIPT, containing a Declaration, to clear an Expression used in Answer of the 3. Objection, mentioned in the Testification of the Truth of 1 Tim. 2.6. Heb. 2.9. (* See page. 98. line 15. etc.)  
THe end of the Death of Christ, in respect of Propitiation made, and Satisfaction and Ransome given by him to God for Mankind, (as I conceive and believe, may without error be considered in a double respect, and so called a two-sould End.  
1. First in respect of that which according to the will of God, and Christ, (which is one,) and may be looked at, as the agreement between them; God was (upon the Satisfaction made, and Ransom Given,) to do Presently to Christ, and for his sake. 2. In respect of that which Christ, by virtue of the said Propitiation, Satisfaction, and Ransom given to God, should have Power, fitness, and Authority to do in fit Season, and so, and then God to do through him, and for his sake.  
And I conceive, That without error, one may call the one, The first, the next and immediate end of his Propitiation, Satisfaction and Ransom, because it was to be done, Presently, and without any other medium, even for and because of his Propitiation, Satisfaction, and Ransom given only: The other; The Second, the Mediate, and ultimate End; because it is that for the which (by the first,) He is made perfect, and fitted to accomplish; And for accomplishing whereof, He useth other means besides his Death, Resurrection, and Ascension; all which are included in the offering himself Spotless, as the Ransom, Satisfaction and Propitiation for mankind; The death mentioned, being the death of him that is risen, ascended, and set at God's right Hand; Even his intercession, and sending forth means and Spirit therein: Thereby to make known this grace, and so offer and apply the same; to make it effectual to this latter end; in and by virtue of the former end, obtained by Ransom given, and by the Power and operation of this latter, in sending forth means and Spirit, for tender, and application of the former.  
And for amplication hereof, I conceive, one may safely say, That in the first, next, and immediate and of the Ransom given, many particulars are comprehended. As 1. The Justification of Christ, as the Public Person that stood in the room of all Mankind; and that from all the sins imputed to him, and that in so full and fruitful a Justification; as all that are after brought into him by Spirit, may not only in him; but with, and through him, be in their own particulars justified: even as verily and as fully as the First Adam, on the fall, was sentenced a Sinner: as the Public Person in the room of all Mankind; So that all that after come by Propitiation, to have being from him: are not only sinners in him, but with, and through him; as is shown. Isai. 53.6, 7, 8. with Rom. 3.22, 23, 24. and 5.12.18, 19  
2. The removing of the Enmity of the Condition of Mankind; So, as a perfect Peace be acknowledged, made and accepted: and that all that lay in the way in man's Condition, be so removed, and the door so opened; That God according to his truth and Justice, may extend mercy, and offer grace and Life to man: which without this Propitiation, Satisfaction and Ransome given, would (as God hath manifested himself in his word,) have been contrary to his truth and justice.  
But now are therethrough agreeing in, and therewith, Joh. 1.29. Eph. 2.16. Col. 1.20. and 2.4.15. Psal. 85.10. Mat. 3.17.  
3. The making of Jesus Christ, the Lord of All, and giving all over into the dispose of Christ, as his purchased People: That he may Govern, dispose, and judge them all; and that all may give account of themselves to Christ: Rom. 14.9.12. 2 Cor. 5.10.14, 15.  
4. The setting of Jesus Christ, at his Father's right hand: and filling him with Spirit, Power and Authority, To execute, That according to his will; which is one and the same with the will of his Father; (And may be called the agreement between the Father and him; who are one.) Psal. 110.1. Hebr. 10.12. 1 Pet. 3.18.22.  
1. Even so He, and God for his sake, might take off so much of the Punishment of sin, into which man was taken, and intend so much Patience, Mercy and Bounty, as may both bear forth some Testimony of his goodness, and also be meet to move and lead men to Repentance. Col. 1.17. Psal. 75.3. Act. 14.17. & 17.29. Rom. 2.4. ● He, and God for his sake, might use such further means by sending forth the Gospel, either by a Rumour. Rom. 10.18. or plain Declaration; either more briefly, or more amply, as he pleaseth to acquaint men with Christ; and to call to Repentance, and turning in to the Lord. Psal. 68.11. Rom. 10.14, 21. Prov. 8 ult. 3 He, and God for his sake, might in some measure, at one time or other; and as often as he pleaseth; Send forth in and according to the means; some light, and motion of the Spirit, to enlighten and convince them of their Sins, and of the grace that is in him; and to move them to Repentance and Faith, and so to come into their right and Lawful Lord. Prov. 1.8.8. Joh. 1.5.7.9. Isay. 45.22. Gen. 6.3.5 That those, whosoever they be, That in submission to the Spirit of Christ in the means, do come into Christ; and through Repentance and Faith, submit to, and depend on Christ, might have eternal Life. Joh. 3.16. Heb. 5.9. 6. That Christ, and God through Christ, may raise up all men from the first death in his season; and so bring them before Christ, to acknowledge him Lord, to the glory of God. Isa. 45.23. Job. 5.28.16.8, 9.10. Phil. 2.8, 9, 10, 11. And of all these Particulars, I understand is meant, in that is said. 1 Tim. 2.4. God will have all men saved: and so fare, I understand, he hath saved all men; In this Salvation wrought for man, and the way and door thereto opened for men, in and by himself, and so much I understand to be comprehended, in that it is said, He gave himself a Ransom for All Men. 1 Tim. 2.6. Yet is there another Particular in this first end of the death and Ransom of Christ, in which the truth of all the former will be one day manifested viz. 7. That Christ, and God through Christ, may Judge all men, according to the Gospel, Rom. 2.16. even according to the Satisfaction and Ransom, He hath given to the Father. Rom. 14.9.12. 2 Cor. 5.10, 14, 15, 19 and according to the means He hath used towards them. Joh. 3.18, 19 and 12.47, 48, 49. and 15.24. and according to the Power and Authority he hath received of his Father. Joh. 5.22.27. and according, as in the day of his Patience and grace, and means used, They have accepted, or refused him, To reign over them. Joh. 5.29. Matt. 25.34, 46. Luke 19.27.  
And all these Particulars are contained in the first and next, and immediate end of the death of Christ, as the Propitiation, Satisfaction and Ransom; and for effecting of this Justification of, and in himself, as the Public Person, and making such Peace, and removing this enmity of the condition of mankind; and himself becoming the Lord of All: and obtaining such Power and fitness, to show mercy to men, and call them into his Government, and that he might give Eternal Life to all that come into him; and raise All, to acknowledge him Lord, and Judge all according to his Gospel; He had all our sins imputed to him; and bore all our Sorrows and Cu●s●; and so died, and rose, and gave himself a Ransom for All Men: and so paid for this end the whole debt, and left no part thereof, for this end, or any Particular in it, for any man to pay, to make up any part of this Propitiation, Satisfaction, or Ransom. Isai. 53.2, 8. 2 Cor. 5.19. Hebr. 10, 12. 1 Tim. 2.6. And if any part of this business, he came into the world to do, had been unperfected, He had been a sinner: but we know that in him there is no sin. 1 Joh. 3.5. Heb. 9.26. Joh. 1.29. And Christ having perfected all this business; If God should deny, or hold from him any part of that he was presently to give him: and to do for his sake; Then might there be some colour for men to say, He were not just; But the Scripture plainly affirmeth, all this end, and every particular in it, to be fully obtained by Christ, and given to him by God. Joh. 5.20, 28. and so he hath in his Word Testified of him, and affirmed. 1 That He is Just, and his righteous Servant, and the Holy One. Isai. 53.11. 1 Joh. 2.1.20. 2 That in respect of the enmity of man's condition, he hath made Peace by his blood. Col. 1.20. Slain the enmity. Ephes. 2.16. abolished Death. 2 Tim. 1.10. and taken out of the way that which was contrary to us all. Col. 2.14, 15. 3 That God hath made him Lord of All, all are his, and aught to live unto him that died for them, and rose again. Act. 2.36. & 10.36. Rom. 14.8, 9 2 Cor. 5.14, 15. 4 That God hath exalted him with his right hand, to be a Prince and a Saviour, and for to give Repentance and Remission of Sins. Act. 5.31. And so hath furnished him with Spirit and Authority; to preserve the Earth, and the Inhabitants thereof. Psal. 75.3. Heb. 1.3. and to make known his grace. Joh. 1.18. and send forth Spirit, that men might be brought in. Psal. 68.18. Isai. 42.1. That the World might be saved. Joh. 3.17. 5 That such as believe on Him, should receive Remission of sins, and Life. Act. 10.43. 6 That by him All shall be raised, and made alive, and acknowledge him Lord to the glory of God. 1 Cor. 15.21, 22. Phil. 2.9, 10, 11. 7 That all shall appear before his judgement seat. 2 Cor. 5.10. and therefore God is very Just and Righteous, and requires no more payment of the debt, that Christ hath once Paid, (nor of any part thereof for the end for which he paid,) nor detains Christ of any part of his right, nor doth any man wrong; Although most of those, for whom Christ died, and gave himself a Ransom to God: do yet still, and for many days abide, and remain under the bondage and Thraldom of the Sense of that weakness and 1 Mortality and Punishment that passed on them for sin. Rom. 5.12, 14. 2 The blindness, ignorance, and enmity against God in their Nature. Ephes. 2.1, 2, 11. 3 The Condemnation and wrath unjustified in the Conscience, and unjust in their particular Persons before God. Joh. 3.18.36. joh. 5.12. Act. 13.40, 41. 4 Destitute of eternal Life. 1 Joh. 5.10, 11, 12. For the removing these evils from, and communicating this life to men, is another business, and belongeth to the Second: the mediate and ultimate end of the Death and Ransom of Christ, there being more to be done by Christ, than a Ransom giving to God; even such an Interceding with him, by virtue of the Ransom given. That mercy being indeed extended to men, and means used, and Spirit sent forth to make known: and Tender this grace, to make it operative, that men might be saved; which is accomplished in obtaining the last end mentioned. For 1. There is a great difference, and evident enough to a reasonable understanding, Between making Satisfaction to God for man's sins: That the punishment might be lawfully taken off, and the Taking it off, in due time from men. 2. Between the making Peace for men, and the taking enmity out of their condition, and the creating peace in men, and taking enmity out of their natures. 3. Between the justification of Christ, as the Public Person, in the room of All men, and giving it into his hands to dispense: and the justification of men by and through Christ, in his dispensation. 4 Between a salvation obtained by Christ, and a possibility of men's being saved, and the door and way of Salvation opened for them: And this salvation communicated unto them, and they brought in, and eternally saved. The first of every of these is true in Christ, for all Men: Though the latter be yet wanting to most men: and this is also evident by the Change of Persons and expressions, and Tence, the Scriptures useth. 1. In a distinct mentioning the first; It saith, He hath given himself a Ransom. 1 Tim. 2.6. hath made peace by his blood. Col. 1.20. Slain enmity. ● Pet. ●. 6. abolished death. 2 Tim. 1.10. obtained eternal redemption. Heb. 9.12. and God was in Christ, reconciling the world to himself, not imputing their Trespasses to them. 1 Cor. 5.19.  
He is the Propitiation for our sins, and not for our sins only, but also for the sins of the whole world. 1 Joh. 2.2. and in him is Life, and the life is the Light of men. Joh. 1.4. In mentioning the Second of every of the , It saith, That the World through him might be saved. Joh. 3.17. That through him; him, in the means used, all men might believe; Joh. 1.7. That All Men through him should be raised and made alive. 1 Cor. 15.21, 22. That whosoever believes in Christ, should not perish, nor abide in darkness, but have everlasting life. Joh. 3.16. & 12.46. That we being dead to sin, should live unto righteousness. 1 Pet. 2.24. That they which live, should not live unto themselves, but unto him. 2 Cor. 5.15. That he might bring us to God. 1 Pet. 3.18. That we might be made the righteousness of God in him. 2 Cor. 5.21. which change of Speech shows a difference between the former and latter of these things formentioned: That the former truly is for those, To whom the latter is yet justly wanting. 2 It is God's order, and unchangeable Statute, That all men shall first, and for a time, bear the Image of the first natural and earthy Adam, and once die. 1 Cor. 15.46.49. Hebr. 9.27. And Christ did not die to give himself a Ransom to free men presently from sense of Weakness, Sufferings, Mortality, and death; that they might not pass through it: and so to break the order made, and cancel the Statute appointed by God. If any so conceive, they are deceived. Mat. 5.17, 18. but to do the will of God that sent him. Joh. 6.38. So much whereof as belongs to the next, and immediate end of his death and ransom given, is comprehended in the seven Particulars, before set down: in all which appeareth, that the abiding of Mortality, Pains in this life to be passed through, is no blemish to the Justice of God, nor argument of the failing of Christ Payment of the whole debt for these Ends.  
3. The Scriptures showeth, That for removing from off men the curse forementioned, and making known, and tendering the Life unto men: There is something else beside the death and Ransom of Christ, and all those  Particulars obtained by him for Christ; still (and further) to do for which He is gone up to heaven; and hath received Spirit. That he might do; in which he neither is, nor will be wanting in that which, if not willingly resisted, might be sufficient.  
For he there in some sort intercedes for Transgressors. Isai. 5.3.12.  
So as by virtue of his ransom, he doth procure the preservation of the Greatures for them Ps. 75.3. Col. 1.18. and Patience and bounty, by such goodness, to give some. Testimony of himself, and to lead them to Repen●mee. Act. 14.17. Rom. 2.4. and further intercedes by virtue of his Ransom, for a blessing on his Servants, and the Ministration of the Gospel by them, That the World might be so brought through him to believe. Joh. 1.7. & 17.21.23. and yet further sends forth Spirit at one time or other in the means to enlighten them, That they might indeed believe. Joh. 1.7. and so fulfils that part of his Fathers will. 1 Tim. 2.4. That would have all men come to the knowledge of the Truth; whence he is also said to be a Testimony in due time. 1 Tim. 2.6. But now, for men's participating of eternal life, there is somewhat also, both by the will of the Father, and the Son, required on their part to be done in them, & yielded to by them; Namely that they harken to Christ, in what he saith in the means. Mat. 17.5. and turn at his reproof. Pro. 1.23. and to suffer his Spirit to prevail in & with them, to repentance & faith Mar. 1.15. in which he will not be wanting on his part, that they might; But if when light comes, they love darkness r●ther, and will none of him. Joh. 3.19. And he, besides the forementioned remaining mortality, do for this heap greater Judgements. This is just Ro. 1.17. and if when he hath brought them out of the first death, to acknowledge him Lord, He send them to a second Death; it is still just●, and a Testimony of his, before having sufficiently Ransomed them. 4. The Scripture shows, That the special Salvation to Eternal Life, was to be, and is by him, here in a first fruits given to them that are Prevailed with, to believe in him; and so he is the Saviour of All men, but especially of them that believe in him. 1 Tim. 4.10. But now, if these Believers do sin against, and walk contrary to the grace received, and he, besides the mortality remaining on them, impose stripes; This is also just, and according to the will of God, and argues no imperfection in Christ's Payment. Psal. 89.30, 34. So that in all this, here is but one Payment for Propitiation, Satisfaction and Ransom, and that done at ones, Perfectly by Christ Heb. 10, 1, 2, 14. and no part thereof for that end, left for any to pay, nor paid again, for any. Now if among them, believing the record the Scripture beareth of Christ his death and Propitiation made, and Satisfaction and Ransome given for all men, and looking on the afflictions and death, that men, even (Believers,) suffer. Some say, that Jesus Christ did bears the greatest part of the Punishment, wholly in regard of the Eternal, and left some part of Temporary Punishments for his own, to bear in this life. And others say, That in regard of Propitiation, Satisfaction, and Ransom, Jesus Christ did bear all, and Paid the whole debt, That he might have Power, to free in his Season; and according to his and his Fathers will.  
And that his Season is not in this life, to take all weakness and Mortality, no not from his own; and that besides; He will, and doth inflict punishments even on them, for their out-going from his grace.  
I see no difference here in the intention or Substance of the Doctrine or issue of the business in both these say; but they may well stand without contention.  
Nor can the first of these say be paralleled with that I called the say of Papists; for 1. Here is mentioned some part of punishment to be suffered in this life, with an affirmation only, to be suffered Here, which sufferings are also granted in the others say, whereas the Papists affirm a part to be suffered, without such restrictions: So as if not all suffered here: It should remain to be suffered in their devised Purgatory.  
2. Here these Say are not said to be Satisfactory, and Propitiatory, as the Papists imply, and say in their Affirmation: and the Sufferings themselves are also granted in the other say.  
3. The ground of the Papists assertion, is to strengthen the opinion of Propitiatory Sacrifices, to be offered by the Priests, and the opinion of Purgatory, and the practices of Prayers and Sacrifices for the dead: whereas the former of these say; yields no colour for such consequence, and the latter yields all the Sufferings.  
Yet have I inclined to the latter saying, without thought of any difference, but only in the Expression: The first, coupling both the ends of the Death and Ransom of Christ: and the second distinguishing speaks of the first end only: which I being treating of; I had cause to incline to speak in that manner; That those that affirm, that all that Christ died for, are justified by his blood, and shallbe saved from wrath through him, might see what is in their saying, and such I leave to prove their assertion, which I know they cannot, or to free themselves from being snared with that Popish opinion, which I know they would be glad to do, and to them only, it belongeth to do it.  
And so having no intention of blemishing a good saying, nor contending without cause, but only to maintain the truth against falsehood, I 〈…〉 that lawful 〈◊〉 of Expression▪ being also according to truth; which I might; if more Judicious will, (without impairing the Strength of the Truth against that Objection, or removing my right, conception thereof;) Give me a better expression, I shall thankfully, accept it, and use it.) if not, I desire that I have used, be not otherwise taken. Then it there appears, and I have Professed to have meant it.   

And for a Conclusion, this I add.  
The grace of God in the redemption wrought by Christ, and fruits to all men there through extended; binding much more to the Love of God and our Neighbour, Then the grace testified in Creation: all failings and sinning herein, are not only against the Law in the one, but in both respects; The Preface to the commands, using also the motives from both. Exod. 20. 1 Job. 3.4. And all done by man's strength, and humane Consideration of both motives, is but Service according to Law, and oldness of Letter, and that impertect and short of it also. Joh. 3.6. Rom. 7.5, 6. Gal. 3.10. So that sins so locked on, are against both Law and Gospel also. Rom. 3.10, 24. & 2.4, 5. The remaining of any part of Punishment, till Christ's time of taking it off, may be rightly called Punishment, because it came on men, for sins at first. Gen. 3.19. Lam. 3.39. And so may the stripes imposed for sinnings against Grace, because for such sinnings they are imposed. Hos. 12.2. Psal. 89.30, 31, 32. Lam. 4.22. And they may be rightly called, Punishments and Chastisements, because they cause sense of Pain; Corrections, because they come to straighten and amend. Levit. 26.41. Hab. 1.12. Afflictions, because they Press, and cause to appear what is in man. Isai. 26.16.19. Trials; Becavse they serve to Prove, Exercise, and manifest. Jam. 1.2, 3. Pet. 1.6, 7. Sufferings for Christ and the Gospel, are in themselves an honour and blessing, yet such sufferings may be also sometimes, so mixed. That they may have in some respect, all the former names also. Heb. 12.2.11. Yet in all this, God is just, and deprives Christ of no part of his due, nor any other of that, which is right for them, by Christ's Dispensation to enjoy. Nor are any of these Sufferings, a requiring again of the debt, or any part of the debt Christ paid. Nor in any sort to make up any want therein; for Propitiation, Satisfaction, and Ransom, for the end, for which Christ gave it.  
The clearing whereof, is the scope of these forewritten Lines.   
FINIS.