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manifested. Thirdly, That the ransom belongs to all to whom it is proposed, we deny; there be other ends of that proposal; and Christ will say to some of them, that he never knew them, therefore, certainly he did not lay down his life. for them. Fifthly, 'The ends of the earth;' Isa. xlv. 22. are those that look up to God, from all parts, and are saved, which surely are not all and every one: and Christ being given to be a salvation to the end of the earth;' chap. xlix. 6. is to do no more among the Gentiles, than God promiseth in the same place that he shall do for his own people, even gather the preserved of Israel, so shall he bear forth the salvation of God, and gather the preserved remnant of his elect to the ends of the earth. And now, I hope, I need not mind the intelligent reader, that the author of these collections could not have invented a more ready way for the ruin of the thesis, which he seeks to maintain, than by producing these places of Scripture last recounted for the confirmation of it: granting that all and the world, are no more than all the ends of the earth mentioned in Isa. xlv. 22. xlix. 6. It being evident beyond denial, that by these expressions in both these places, only the elect of God and believers are clearly intimated, so that, interpreting the one by the other, in those places where all and the world are spoken, those only are intended. If pride and error had not taken full possession of the minds of men, they could not so far deny their own sense and reason, as to contradict themselves, and the plain texts of Scripture, for the maintenance of their false and corrupt opinions.

Proof 7. That whereas there are certain high and peculiar privileges of the Spirit contained in the New Testament, sealed by the blood of Christ, which belong 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; Matt.xiii. 11. John xiv. 17.21-23. xvi. 13-15. xvii. 19, 20. Acts ii, 38, 39. 1 Cor. ii. 9. 14. Heb. ix. 15. viii. tot. I Pet. ii. 3. 9. Yet many of these peculiar 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 2 L

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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 especial 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, and for many. But no where, only but for his sheep, or but only for many, which is a strong proof of the ransom for all men, as is shewn, chap. iii. 10.'

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Ans. The strength of this proof, as to the business in hand, is wholly had from me; neither do I perceive how it may receive any such tolerable application as to deserve the name of a proof, as to the main thesis intended to be maintained. The force which it hath, is in an observation, which, if it hath any sense, is neither true, nor once attempted to be made good; for, first, that there are peculiar high privileges belonging to the saints and called of God, is a thing which needs no proof: amongst these are the death of Christ for them, not as saints, but as elect, which by the benefit of that death and bloodshedding are to be made saints, and accounted to be the holy ones of God; for he redeemed his church with his own blood;' Acts xx. 28. himself for it;' Eph. v. 25, 26. even 'us;' Tit. ii. 14. Even as divers of those here intimated are expressly assigned unto them; as elect, such as those, John xvii. 19, 20. amongst which also, as in the same rank with them, is reckoned Jesus, 'sanctifying himself for their sake;' that is, to be an oblation, ver. 19. In a word, all peculiar saving privileges belong only to God's elect, purchased for them, and them alone, by the blood of Jesus Christ; Eph. i. 3, 4. Secondly, For the other part of the observation, that where mention is made of these, together with the ransom, there is room left to extend the ransom to all. I answer, first, This is said indeed, but not once attempted to be proved. We have but small cause to believe the author in any thing of this importance, upon his bare word. Secondly, 'For the leaving of room for the application,' I perceive that if it be not left, ye will make it, though ye justle the true sense of the Scripture quite out of its place. Thirdly, I have already shewed, that where many are mentioned, the ransom only (as ye use to speak) is expressed; as also where sheep are spoken of; the like is

said where the word all is used; so that there is not the least difference. Fourthly, In divers places of the ransom of Christ, and those other peculiar privileges (which indeed are fruits of it), are so united together, as is impossible to apply the latter to some, and the other to all, being all of them restrained to his saved ones only; Rev. v. 9, 10. The redemption of his people by the ransom of his blood, and their making kings and priests, are united, and no room left for the extending of the ransom to all; it being punctually assigned to those saved crowned ones, distinguished from the rest of the nations and languages, from among whom they were taken, who were passed by in the payment of the ransom; which is directly opposite to all the sense, which I can observe in this observation. 5. Of sheep, and sheep only, enough before.

Proof 8. The restoration 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. iii. 22-24. v. 12. 14. 18. 1 Cor. xv. 21, 22. 45-47. As is before shewn; chap. viii.'

Ans. It is most true that Christ and Adam are compared together, in respect of the righteousness of the one, communicated to them that are his, and the disobedience and transgression of the other, in like manner communicated to all them that are of him, in some of the places here mentioned: as Rom. v. 12. 18. But evidently the comparison is not instituted between the righteousness of Christ, and the disobedience of Adam, extensively in respect of the object, but intensively in respect of the efficacy of the one and the other; the apostle asserting the effectualness of the righteousness of Christ unto justification, to answer the prevalency of the sin of Adam unto condemnation; that even as the transgression of Adam brought a guilt of condemnation upon all them that are his natural seed; so the righteousness of Christ, procured the free gift of grace unto justification, towards all them that are his, his spiritual seed, that were the children given unto him of his Father. Secondly, 1 Cor. xv. 22, 23. speaketh of the resurrection from the dead, and that only of believers; for though he mentions them all, ver. 22. In

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Christ all shall be made alive;' yet, ver. 23. he plainly interprets those all to be all that are Christ's; not but that the other dead shall rise also, but that it is a resurrection to glory by virtue of the resurrection of Christ, which the apostle here treats of, which certainly all shall not have. 3. The comparison between Christ and Adam, ver. 45. to speak nothing of the various reading of that place, is only in respect of the principles which they had and were intrusted withal to communicate to others; Adam a living soul,' or a 'living creature;' there was in him a principle of life natural, to be communicated to his posterity, Christ a quickening Spirit,' giving life, grace, and spirit to his. And here I would desire that it may be observed, that all the comparison that is any where instituted between Christ and Adam, still comes to one head, and aims at one thing, viz. that they were as two common stocks or roots, communicating to them that are ingrafted into them (that is, into Adam naturally, by generation; into Christ spiritually, by regeneration) that wherewith they were replenished, Adam, sin, guilt, and disobedience; Christ, righteousness, peace, and justification; for the number of those that do thus receive these things, from one and the other, the consideration of it is exceedingly alien from the scope, aim, and end of the apostle, in the places where the comparison is instituted. 4. It is true, Rom. iii. 23. it is said, All have sinned, and come short of the glory of God,' which the apostle had at large proved before, thereby to manifest, that there was no salvation to be attained, but only by Jesus Christ: but if ye will ask to whom this righteousness of Christ is extended, and that redemption which is in his blood, he telleth ye plainly, it is unto all, and upon all them that believe;' ver. 22. whether they be Jew or Gentile, there is no difference.

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Proof 9. 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 baptized, shall be saved; Matt. xxviii. 19, 20. Mark xvi. 15, 16. And his servants have so preached to all; 2 Cor. v. 19. Rom. x. 13. 18. And our Lord Jesus Christ 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 truth; Isa. xliv. 26. lxi. 8. 1 Tim. i. 12.'

Ans. The strength of this proof is not easily apparent, nor manifest wherein it lieth, in what part, or words of it. For, first, it is true Christ commanded his apostles to 'preach the gospel to all nations and every creature;' to tell them, 'that whosoever believeth shall be saved;' Matt. xxviii. 19, 20. Mark xvi. 15, 16. That is, without distinction of persons or nations, to call all men to whom the providence of God should direct them, and from whom the Spirit of God should not withhold them, as from them, Acts xvi. 6, 7. warning them to repent and believe the gospel. 2. It is also true, that in obedience unto this command, his servants did beseech men so to do, and to be reconciled unto God, even all over the nations, without distinction of any, but where they were forbidden, as above, labouring to spread the gospel to the ends of the earth, and not to tie it up to the confines of Jewry; 2 Cor. v. 19, 20. Rom. x. 18. Most certain also it is, that the Lord Jesus Christ sent not his servants with a lie to offer that to all, which belonged only to some, but to speak the truth, of which there needs no proof. But now, what can be concluded from hence for universal redemption, is not easily discernible. Perhaps some will say it is in this, that if Christ did not die for all to whom the word is preached, then how can they offer Christ to all that preach it? A poor proof, God wot. For, first, the gospel was never preached to all and every one; nor is there any such thing affirmed in the places cited; and ye are to prove that Christ died for all, as well those that never hear of the gospel as those that do. 2. What do the preachers of the gospel offer to them, to whom the word is preached? Is it not life and salvation through Christ, upon the condition of faith and repentance? And doth not the truth of this offer consist in this, that every one that believeth shall be saved? And doth not that truth stand firm and inviolable, so long as there is an all-sufficiency in Christ, to save all that come unto him? Hath God intrusted the ministers of the gospel with his intentions, purpose, and counsels, or with his commands and promises? Is it a lie to tell men, that he that believeth shall be saved, though Christ did not die for some of them? Such proofs as

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