DEar Friend, I received fourteen Queries from you, destring my judg­ment, about the Death of CHRIST, the abi­lity of the Creature, and the Justice of God relating to the Condemnati­on of the Creature, &c. and with them ten Absurdities, which you are pleased to annex to the Queries; but as for the Absurdities I shall leave them till seasonably I may answer them, and come to shew you the falla­cy of them, onely one or two things, first as to them, minde,

• First, to draw Absurdities from the cross Answer of your Queries, before your Queries are answered is but a fal­lacy.
• [Page 2]Secondly, the drawing Absurdities from the Answer of your Queries, or what you judg will be the Answer, doth shew that you do not propound Queries to be informed, because you conclude your Answer before you propound them, or elseyour Absurdi­ties be but the fruit of fancy, the truth of which will appear when we shall speak to them: now to speak to your Queries one by one as they are there laid down will neither be proper nor profitable, because the foundation of the most of them is from a ground­less supposition, to wit, That I and the rest do not hold that CHRIST died for all, which is contrary to our judgments; for we do hold that CHRIST did die for all, but not for all alike; therefore the very foun­dation of your Querie which relates to the Death of CHRIST will ap­pear groundless, and seeing that your Queries want foundation, and be­sides I judg some of them contain [Page 3]contradiction; I shall not speak to them one by one: now that we may not uphold contention, but in the fear of the Lord speak for information, knowing where the difference be­tween us and you lieth, which gives you advantage to put so many forms upon Queries, and faces upon Absur­dities, to present your opinion, though groundless yet pleasing, I shall accord­ing to the small ability the Lord gives me, in answer to my relation to truth, lay down and speak to these things following, and so in the close answer your Queries and Absurdities.

First, wherein you and we do seem to be one in judgment, as to the Death of CHRIST.

Secondly, where we differ.

Thirdly, the ground of your mis­takes as to the Death of CHRIST, the ability of the Creature, and the clearing up of the Justice of God.

Fourthly, the sad Absurdities, which of necessity must follow your [Page 4]opinion, not that which is to be disco­vered, but which is already discovered, in your profest position in your Que­ry, and then you will see the necessity of the retorting of the most of the Absurdities upon your self, and the residue of them must needs fall, as to us, they having no foundation from us. First to the first.

First, I do judg that CHRIST died for all, though not for all alike.

Secondy, that his Death without any exemption, is to be presented to all.

First, that he died for all, I shall prove it by Scripture, and then shew you how; to prove this truth that CHRIST died for every man, I shall not prove it from these Scrip­tures, John 3.16. chap. 6.33. 2 Cor. 5. 19. 1 John 2.2. 1 John 4.14. and my reason for it in; those Scriptures though they speak out the word [all] and the word [world] yet there is no safety to make positive conclusions [Page 5]upon doubtfull expressions, I mean as to the nature and measure of the word [all] or [world] for sometimes the word [world] includes the whole, as Job 34.18. Psalm 24.1. Psalm 50.12. 98.7. Jer. 10.12. Acts 17.24.

Secondly, the word [world] is ta­ken for a part as well as the whole, as in these Scriptures, John 13.1. chap. 14.17. chap. 15.18, 19. chap. 17.6, 9. Acts 17.6, Acts 19.27. Rev. 13.3.

Thirdly, as the word [world] doth include sometimes a part, so some­times of that part, it doth intend pro­perly the wicked of the world, as Acts 17.31. Rom. 12.2. 1 Cor. 3.19. chap. 4. 9. chap. 6.2. Hebr. 11.7. 2 Peter 2.5. 1 John 5.19. Again in other places it doth also properly intend onely the Professors or Believers in CHRIST as in these Scriptures, John 12.19. Rom. 11.12, 15. John 17.21, 23. Now all that can be said or declared from these fore-mentioned Scriptures where the word [world] or [all] is ex­pressed, [Page 6]where the Death of CHRIST is declared, or Reconciliation by him is to you very doubtfull, whether it be to every one, or onely Believers, and therefore seeing that a doubtfull sup­position is no foundation for infallible conclusions, nor to end any contro­versie in discourse, because supposi­tion is as strong in the one as the o­ther, and convinces none, but produ­ceth disputes in all; therefore I shall in my Answer not possitively con­clude from, but set them aside in this discourse, and draw my proof as I told you before, either from Scripture or Reason that doth arise no other way then from an absolute necessity.

So now to my Affirmation, which is, that CHRIST died for every man, but not for alike.

First, that he died for every man, for the proof of that see 1 Tim. 4.10. he is the Saviour of every man, but especially, so there is a common salva­tion by CHRIST intended to all. [Page 7]This truth is also made good in 2 Pet. 2.1. where he declares some men to be men of destruction, and tells them that they had denied the Lord that bought them; so that wicked men and men of destruction were compre­hended in the purchase of CHRIST, further see Heb. 2.9.

Now I shall shew you what I do in­tend in it, and my Grounds for it, besides what already hath been said, consider, all men were comprehended in Adam, according to Scripture, Rom. 5.12. And what God speaks as to blessing and cursing, when he speaks to Adam, Gen. 2.17. saying, In the day thou eatest thereof, thou shalt die the death; now Adam when he eat fell, all men fell in him and came under this curse, according to these Scriptures Rom. 5.12, 15, 17. 1 Cor. 15.21, 22.

Now what the Lord saith must be true and exactly performed, which was in the very day when he eat, he must die, which word [death] doth [Page 8]comprehend death, in every sense. Now had not JESUS CHRIST been brought forth by the Lord to step be­tween the pronunciation of the curse and the act meriting, and the executi­on of the curse, man must immediate­ly have died, or else God had not been exact in his Word, but we know he is: Now CHRIST was brought forth to bear the wrath of the Lord, and the satisfaction of his Justice, in that great breach and gap that man had made, and so CHRIST was the Saviour of every man from the execu­tion of that curse, and they have some time to live here in the world, or else their destruction had been in their conception, either of all or so many as CHRIST did not undertake for, for Gods Word is exactly true in all things. So that in the first sense, CHRIST is the Saviour of all men from the execution of that curse, at which time, and in which purchase, the world is no longer Gods upon the [Page 9]old account; but as it is the inheri­tance of JESUS CHRIST, ac­cording to Psalm 1.8. Heb. 1.5, 6. Matt. 22.3, 8. applied to the 42. where God hath given the utmost part of the earth and Nations of the Heathen to CHRIST for his portion: so it comes to pass that mercy is extended according to these Scriptures both to the just and unjust, Matth. 5.45: Psalm 145.9. Eccles. 9.2. Psalm 36.6.

Secondly, CHRIST by his Death doth not onely free the Creature from the immediate execution of that curse, but he hath also taken them from un­der the dreadfull killing power of that state which man was in when he fell, which was to lie under the fire and kil­ling appearances of God, in that kil­ling Law, nothing standing between God as fire, and they as stubble, but he hath brought them into a state and under the authority of himself, where­in there is a cessation from that fiery appearance of God, and they are now [Page 10]under the tender of life and salvation by JESUS CHRIST, according to these Scriptures Matth. 13.38. chap. 24.14. chap. 26.13. Mark. 10. ch. 14.9. chap. 16.15. Rom. 10.18. Col. 1.6. And this is to be done for the gathering out the chosen of God from the world, till CHRIST hath brought his Enemies under his feet, and then resign up the Kingdom to his Father, and God become all in all, 1 Cor. 15. 24, 25.

Besides the Scriptures which I have brought, which are sufficient to prove what I affirmed, yet for your further satisfaction minde my Reasons, to prove that every one hath the benefit of Christ's Death in those two things before exprest.

The first Particular.

First Reason, that which was inclu­ded in the curse must needs be in the immediate execution prevented by CHRIST. But the immediate exe­cution of a temporal death, must needs [Page 11]be included in the curse, therefore,

The Major is not questionable, the Minor Proposition is proved by this Reason.

Reason. That which was a fruit of sin must be comprehended in the curse, but a natural death is a fruit of sin, therefore

The Major Proposition none will deny, the Minor is proved from these Scriptures, 1 Cor. 15.21, 56. 2 Kings 14.6. 2 Chron. 25.4. Job 24.19. Rom. 6.23. ch. 8.10. Besides these Scriptures I prove the Minor Proposition thus:

Reason. If any thing that is a part of a temporal death be a fruit of sin, then is the whole; but afflictions and pains in men and women, which is a part of a temporal death is a fruit of sin, therefore,

None can deny the Major, the Mi­nor is proved from these Scriptures, Gen. 3.16. 1 Kings 8.33, 35. Psal. 38.3. Jer. 8.14. Isai 3.10. Jer. 50.7.

Now as the freedom from any thing [Page 12]of this temporal misery is a fruit of CHRIST, so what comes instead of that, as the enjoyment of life with other mercies of this world, with the Sun shining and the Rain falling upon the just and unjust must needs be a fruit of CHRIST which extends to all, Matth. 5.45. Eccles. 9.2. Psalm 145.9. & 36.6.

Now my Reasons to prove this se­cond thing, to wit, that all men are by CHRIST brought, under the authority and power of CHRIST, and dis­coveries of Life by him, are these:

Reason. First, that which the Scri­ptures declares to be a truth we must believe, but that all men in that state are under the power and authority of CHRIST, and discoveries of Life by him, the Scriptures declare; there­fore a Truth.

The Major Proposition none can deny, the Minor is proved from these Scriptures, Matth. 28.18. John 17.2. Mark 2.10. Luke 5.24. Ephes. 1.19.

Secondly, if mens sins be aggra­vated by the abuse of the mercies they enjoy, in being under the authority and discoveries of CHRIST, then to be under the authority and discove­ries of CHRIST must needs be a benefit; but mens sins are aggravated by their abusing of mercies that they enjoy under the authority and disco­veries of CHRIST; therefore,

The Major is proved by this Rea­son.

Reason. Sin is never aggravated, but either by the extent of a Law, or discoveries of Love; and if sin be aggravated, as before exprest, then it must be either by the extent of the Law, or discoveries of mercy; and if either it discovers the truth of the Major, to wit, that they are under the authority and discoveries of Christ, by whom now all Law and Love is handed out to poor creatures, they be­ing all under his power: the Minor Proposition is proved from these Scri­ptures, [Page 14] John 15.22, 24. Matth. 11.21, 22, 23.

I shall say no more as to the busi­ness, concerning the extent of Christs Death to every man, but shall now speak to the second part of my Af­firmation, to wit, that CHRIST did not die for all alike: now that I may not speak to maintain that cor­rupt way of mens exercising wit to conquer one another, but shall desire in the fear of the Lord and the love of his truth, to speak to inform you a­bout the difference relating to you and others about the Death of Christ, and to maintain my Affirmation, to wit, that CHRIST died not for all alike. Now judging that these Pro­posals following will help forward that work, I shall in this part of my Affirmation propound them, and speak to them, which are as follow­eth:

First, that there is a people that God hath chosen, and elected in his Son before the world was.

Secondly, that he had a special de­sign for the advancement of his grace and love, to carry on by CHRIST for them and them onely.

Thirdly, that this great design of CHRIST for them was and must be accomplished.

Fourthly, that this great design of God in CHRIST for them, and onely them, was satisfaction for all sin, and the purchase of salvation, and e­verlasting life by him.

Fifthly, that faith which is required of all them that enjoy him, is not a cause but an effect of the fore-men­tioned privilege.

Sixthly, that the publishing or de­claring the fore-mentioned privileges, which is the Gospel, is Gods way or means to effect or produce faith or o­ther Gospel-obedience in the heart of his own.

Seventhly, that that faith which is produced in obedience to truth, by the discoveries of the Gospel of [Page 16] Christ, is not the bringing up of some thing that is in men before conversi­on; But it is a peculiar work of God, which nature in the highest improve­ment, is not capable of till conversion or the new work of grace be wrought, which work is Gods, not upon a com­mon, but a special and Gospel ac­count, wrought by him.

Eighthly, that it is Gods minde and way, and a necessity it must be so for the advancement of his Grace; and the accomplishing, begetting of faith in the hearts of his own, that this Go­spel is to be presented or discovered to all without any exemption as to the declaration of it self.

Now I shall speak to these eigth particulars orderly; which when I have done; then that part of my affirma­tion, will appear to be true, to wit, that Christ dyed not for all alike.

First, to the first which is, that there is a people that God hath chosen and elected in his Son before the world [Page 17]was, the proof of which I shall make good so clearly from Scripture, and by the truth of such reasons by Scripture, that I hope through the Grace of God it may be a means to inform you; the first scripture is, the 2. of Timo. 1.9. where the Apostle declares this truth; who hath saved us and called us with a holy calling, not according to our works, but according to his own pur­pose and Grace which was given us in Christ Jesus before the world began; I need not paraphrase upon the ex­pressions, they are without all contro­versie that truth that God will owne, which is, that saving and election was determined by God, for his people, before they were called, or did any works suitable to the worth of that mercy.

The second Scripture is, Ephes. 1.4. acording as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; [Page 18]that shews that election was in Christ, and was before the foundation of the world, and it further sheweth that holi­ness and love in Saints was then de­termined, not as causes of the for­mer, but as consequences that must needs follow, Acts 13.48. when the Gentiles heard they were glad, and glorified the Lord, (and as many as were ordained to eternall life believed) this declares, that they that have eter­nal life were ordained to it, and that faith was not the cause, but an effect of it, therefore ordination must be, before; there are many more Scrip­tures, but these are sufficient; now to the reasons;

First Reason; whatsoever is made good by God in the conclusion of time, must needs be concluded of God before all time; but the election of his own is made good in the con­lusion of time: Ergo. The Minor none will deny; but the Major, which is, whatsoever is made good in the [Page 19]conclusion of time, it must needs be concluded of God before all time; my reasons to prove that are these:

First, whatsoever comes to pass, was before determined of God, accor­ding to these Scriptures, Acts 2.23. Job 14.5, 14. chap. 20.29. Isai 46.10. Luke 22.29. 2 Tim. 1.9. Acts 17.31. 1 Thess. 3.3. chap. 5.9. Heb. 9.27. Rom. 9.11.

Secondly, whatsoever before was determined of God, doth and must come to pass, which is clear from these Scriptures, Psal. 33.11. Prov. 19.21. Ch. 21.30. Isa. 46.10. Act. 5.39. Job 23.14. Ch. 30.23. Dan. 11.27, 29, 35. Besides that, minde this (Reason) God who comprehends all, from whence all things take their Rise, ad­mits of no alteration or change in him self, but what is before was, and what was must be, and whosoever saith the contrary, must prove these 3. things.

• 1. Ignorance in God.
• 2. Mutabili­ty.
• 3. Weakness. Ignorance not know­ing, [Page 20]mutability altering, weakness in be­ing moved by causes before unknown and without himself, which were Blasphe­my for any to aver.

Reason 2. Whatsoever God doth do for us in relation to Heaven, before grace was wrought in us, is done be­fore time; but Election or chusing of us is done for us before grace is wrought in us. Ergo. I need not stand to prove the Major, it is so unde­niable; the Minor is proved from these Scriptures, Rom. 5.8, 10. Ephes. 2.4, 5. 1 John 4.10, 19. Ezek. 16.4, 5, 6. Isai 43.23, 24. Acts 9.3, 4, 5, 6. Isai 56.1. Rom. 10.20. John 10.16. And so much for the first particular.

Now to the second, which is, that he had a special designe for the ad­vancement of his Grace and love to carry on by Christ for them and them onely; what the great designe is I have in some part told you, but if you would further know the great Design of God for his People, and for the ad­vancement [Page 21]of his own glory and grace, and would understand the time, way and means, and the truth of the thing that there is such a thing, as a great design of God, minde well these Scriptures Isai. 53.10. Chap. 63, 1, 2, 3, 4. Psal. 89.19. Daniel 9.24, 25, 26, 27, Isai. 42.15, 16. In all which Scriptures the particular will clearly be discover­ed; if you question the singularity of the designe in this word for them and them, onely for the manifesting of that, mind this reason.

Reason: what is good in Gods sight must be done by him, but singu­larity in his love to some, or his mani­festation of his love in Christ to some, and not to others, is good in Gods sight; (ergo) The Major none will de­ny, the Minor is proved from the Scriptures, Matth. 11.25, 26.

The third thing that this great design of Christ for them, was and must be accomplished, that is clearly made good from these Scriptures, [Page 22] Isai 59.1, 10. chap. 55.11. John 19.51.

If you desire any Reason besides what is brought, minde this, suitable to the Author must the Act be; but he that carrieth on this design is God, whose power is infinite, whose deter­minate counsel is unalterable, whose intents are undividable, whose will considered in himself must stand, all which you may plainly see if you minde these Scriptures, Psalm 33.11. Prov. 19.21. Chap. 21.30. Isai 44.26. Isai 46.10. Acts 2.23. chap. 4.28.

The fourth particular, which is, that the design of God in CHRIST for them, was satisfaction for all sin, and the purchase of salvation and e­ternal life by him, according to these Scriptures, Isai. 53.45, 46. 1 John 3.5. Col. 1.14. Ephes. 1.17. ch. 5.25, 26.27. And further to manifest this Truth, minde these three Particulars.

First, God ordained, Christ to that end, 1 Pet. 1.19, 20. Luke 1.68, 69.

Secondly, God fitted Christ for that [Page 23]end, Heb. 10.5. Isai 42.1, 2, 3, 4. Psalm 89.19.

Thirdly, what Christ was ordained to and fitted for was finished by him, John 19.28, 30. & 17.30.

Now if any should say, that Christ did accomplish the same design for all, as well as for some, they do exceed­ingly abuse Gods intent in Scripture, and lay weakness upon God, as if he could not carry on what he did intend and in sufficiency upon Christ, or else you must deny these three things, to wit,

First, that God ordained Christ to it.

Secondly, Gods fitting of Christ for it.

Thirdly, that Christ did accomplish what he was ordered and fitted for; which to deny is very sad. Now though what hath been said is suffici­ent to prove this fourth thing, yet to satisfie you that this privilege that we have been now speaking of, is for some and not for all; I beseech you in [Page 24]tenderness to God, and love to your own soul, and the honor of Truth, minde these Particulars.

First, though this Scripture which is Gods Word doth declare what God says, and what at present God doth, yet it is his essential will that doth de­clare fully and exactly what God is, which will is in himself, and himself so in that will, that his will is and must be himself, which self is not so much discovered in the form and face of present things, as by the conclusion of things.

Secondly, if the truth of Prophe­sies by Prophets be to be judged by the conclusion, or making good what they declare, Jer. 28.7, 8. applied to the 15. then much more this truth we have been a speaking to, is to be judg­ed of by the conclusion, which if you do you must of necessity hold that the great design of God and CHRIST, which was satisfaction for all sin, and purchase of salvation, and everlasting [Page 25]life, must be for some and not for all, or else this Scripture must be needless, Matth. 25.41.

Thirdly, though in the declaration of the Gospel it be said, that whoso­ever believes shall be saved, which is a truth, yet there is no Scripture that declares either by Prophesie or Pro­mise that every one in the world doth or shall believe; and though the Com­mandment be universal, that doth not decide the controversie, for Gods au­thority extends over all, which is ma­nifest in his language commanding of them, but the peculiarity of his love is not to be judged by the extent of his authority, but by the application or making good of his mercy, which work or privilege is but to some, and is solely his work, as we shall after­wards shew you.

Fourthly, though faith be required in the declaration, and is the way to enjoy the manifestation, yet a want in faith doth not nor cannot make any [Page 26]alteration in the foundation, which is clear from these Scriptures, 2 Tim. 2.13. applied to v.19. 2 Sam. 23.2, 3, 4. Minde well, now it is clear that the foundation is Gods unchangeable love and grace, which if it were to all upon the condition of faith, giving a pro­priety in the foundation, then any want in faith would work some alte­ration, which is contrary to the fore­mentioned Scriptures.

Fifthly, in the fear of the Lord consider this Scripture John 17.4. where CHRIST says to the Fa­ther, I have finished the work which thou gavest me to do. Now if CHRIST was ordained or appointed of the Fa­ther to satisfie for the sins of all, and to purchase life and salvation for all, then he hath finished it, and they must be saved, or else CHRIST doth not speak truth, which were sad to a­ver; but you see and must know all are not, nor shall not be saved; there­fore it was not given him by the Fa­ther [Page 27]to do. Now if any shall say, that CHRIST hath finished the work of eternal life for any who will believe in him; I answer, the work cannot be fi­nished, if it depend upon any thing else, and especially upon that which is so mutable as creatures minds, whether to receive or not to receive, as you af­firm; therefore without controversie CHRIST speaking truth, the work is fully finished, as the pardon of sin, purchase of salvation and eternal life by him; faith doth not make up the work, but it is a fruit that floweth from it, which is the next thing we shall enter upon, and so I shall say no more to this fourth thing, to wit, That the great design of God in Christ was to satisfie for all sin; and purchase salvati­on and eternal life for the elect, and none but them.

The sixth thing is, that faith which is required of all them that enjoy him is not a Cause but an Effect of the fore­mentioned Privilege, that is to say, It is [Page 28]not the cause but an effect of election, and that I shall punctually prove three ways.

• 1. From Scripture.
• 2. From the nature of causes.
• 3. From the nature of the thing.

First, from the Scripture, see Acts 13.38. When the Gentiles heard they were glad, and glorified the Lord; and as many as were ordained to eternal life be­lieved. Which clearly shews that Or­dination is before faith; and this or­der and form CHRIST declares, when he saith to his Disciples, John 15.16. Ye have not chosen me, but I have chosen you. They had chosen CHRIST, that is to say, loved him, and by faith embraced him, but his in­tent is, they were first chosen by him, and that is the cause the Apostle saith, 1 John 4. We love him because he loved us first. And for your further satisfa­ction, minde these Scriptures, Rom. 8.30. chap. 9.11. 2 Tim. 1.9. Ezek. 16.6. Hosea 14.8.

Secondly, consider the order of Causes, and you will finde that Henry Hagar who is a man I very much ho­nour, out of whose Book I see you have drawn your Absurdities; if you do there but see how he decy­phers Causes, you will there finde that he makes no distinction of essential, meritorious, instrumental and final Causes, but jumbles up all together without distinction. Dear Friend, it is not a form of words that will make things orderly in Gods sight, unless there be divine wisdom to rectifie the judgment, making man to deny his own natural wit, when he goes about to decypher or discover Gods great design in CHRIST.

Again, if you will say, though he sets down successive causes, yet he doth not set down the cause of Electi­on, in any of these seven causes he mentions, neither can he unless he can discover a cause of him that is the Cause of Causes.

For my part I am of his judgment in these Particulars, &c.

• 1. That Gods love was the cause of his sending of his Son to die for sin­ners.
• 2. That Christ's dying and rising is the cause of the Gospel being preached.
• 3. The Gospel being preached is the cause of mens believing.
• 4. That mens believing is the cause of justification, but then it is justificati­on in conscience, and not justification be­fore God in Christ, which is the foun­tain, and this in conscience is but the stream.
• 5. That our knowing our selves justi­fied by faith through the bloud of Christ is the cause of our love to Christ.
• 6. That our love to Christ is the cause of our obedience to Christ.

But then the seventh cause, which is, That our obeying Christ is the cause of his giving us everlasting life, that I deny.

And if you view these Scriptures [Page 31]he brings to prove it, is will not make it good; Mark 16.16. Revel. 22.14. Heb. 6.9. He that believeth and is ba­ptised shall be saved, and blessed are they that do his commandments that they may have right to the tree of life, and may enter in through the gate into the City, and Christ being made perfect through suffering, he became the Author of everlasting salvation, unto all them that obey him; these Scriptures are truth, and declare, that they that obey Christ shall have eternal life, but they nor no other Scripture declare anything contrary to this position, that obedi­ence is the way to life but not the cause of life, if yea look upon causes either essential or meritorious, but if you look upon it instrumental, that is to say as the meanes or way to such an end, then it is true, and so is faith and so is prayer, according to these Scriptures: Philip. 1.19. 1. Peter 1.5. Phil. 2.10. Heb. 12.14. Now when I [Page 32]tell you I do approve of these six cau­ses successively before mentioned, it is also with this restriction, to put a di­ference between causes, for the first cause which is Gods love, that is the efficient cause, 2. cause which is Christs death, is the meritorious cause, the 3, 4, 5, 6. causes he spoke of are the in­strumental causes, and if you speak of these things in themselves, and as they are to us, then they are causes, but if you speak of them all, as they relate to God, who is the Cause of Causes, then they are but effects, CHRIST'S death is but the effect of Gods love, the preaching of the Gospel is but an effect of Gods love, faith in him is but his gift, and our love to him and obedience do all flow from him as the Fountain, according to these Scriptures, Gal. 5.22. Ephes. 6.23. Heb. 12.2. James 1.17, 18. they cannot in that sense be called causes but fruits.

Further consider what that Friend [Page 33]saith in his Book, he declares a cause in all the seven things, yet he shews you no cause why God should love us. Now election or chusing is so consi­dered, in the singularity of his love, and doth so live in the bowels of it, that there is no more cause for the one than there is for the other, and he re­quires nothing without himself, to be­get or maintain that in himself for us. And now the thing I would have you consider, followeth.

Thirdly, consider what we minde by election, it consisteth in Gods foreknowledg, wherein he was pleas­ed, from all eternity in the riches of his grace and love, to pitch upon and make choice of some in a peculiar sense, to be vessels of glory, whom he elected in the election of his Son, who was the publick person comprehend­ing the whole, and this prerogative of God and privilege to us, is not to be decyphered or discovered, like as o­ther privileges are; for the death of [Page 34] Christ, and our faith in Christ, these have the time of their rise, reign and perfection, but for the other privilege it is done in God and with God, with­out relation to any thing without himself, it onely depends upon the prerogative of his will, and his good pleasure, according to these Scriptures, Rom. 9.16, 18, 21, 22. Matth. 11.16. Luke 10.21. Therefore when we speak of causes we must make a distinction between what is done by God out of God, and what is done by God in God; and whatsoever is done in the last sense hath no rise but himself and his own pleasure, and if you give not God this, you must deny his Preroga­tive, and prove that he may not do with his own what seems good unto him, which is contrary to these Scri­ptures, Matth. 20.15. Exod. 33.19. Rom. 9.15, 16, 18, 20, 23. Now besides what hath been already said to prove that faith is but an effect and not the cause of election, minde these Reasons.

First, if election be before men have faith, then faith cannot be a cause, but it must be an effect; but election is before we have faith. Ergo. The Major is not to be questioned. The Minor, which is, that election is before faith, is proved from these Scriptures, Acts 13.48. 1 Tim. 1.9. Ephes. 1.4, 5.

Reason 2. God is the first cause of causes, and whatsoever doth take its rise or is immediate from, him hath no other cause, the truth of that you will see from the Scriptures before menti­oned, therefore faith must needs be an effect. But besides all the Scriptures and Reasons I have brought, Do but consider, that election is not capable of being caused by any causes out of God, for we are elected in the election of Christ, and Christ did not merit his own election, for his Death is not the cause of election, though it be the me­ritorious cause, and Gods great way to accomplish life and salvation. If so [Page 36]be that faith is a cause of our election, then election is subject to a cause, and if in the lesser then in the greater; but we know that in the greater which is the election of CHRIST, in which general all particulars are com­prehended; it is not caused, nor de­pends upon no condition or causes out of God, but immediately flows from him, and all other works and acts of grace and mercy done by God in CHRIST for us, or by God in us towards CHRIST, are the fruits of this fountain, I mean Gods love, in which Gods owning or chusing is so involved in it, as it is one with it, and both arise from one and the same foun­tain, which is his own will and plea­sure.

Now there being some that make Objections against this truth, which peradventure may be the cause of your stumbling; I shall in faithfulness to CHRIST, and love to your soul mention some of them, and give my answer to them.

First, some there are, as Henry Ha­gar in particular, that do acknowledg this truth from these places of Scri­pture, Ephes. 1.4. where it is said, that God hath chosen us in Christ before the world was. And also the same in 1 Pet. 1, 2. 2 Thess. 2.13. Now though they acknowledg these words, yet they en­deavour to evade or turn the meaning another way, by giving this answer, from Rom. 4.17. where it is said, that God declared unto Abraham that he hath made him the father of many Nations. And in Rev. 13.8. CHRIST is said to be a Lamb slain from the beginning of the world. Now from thence they rea­son thus, The Apostle in Rom. 4.17. declaring the promise of God to Abra­ham saith, that God calls those things that are not as though they were: for saith he, Abraham at that time was not the father of Isa [...] in whom the Nati­ons should be blest, and yet God saith, I have made thee the father of many Na­tions: but saith he, It was not so, for [Page 38]the Apostle doth declare it saying, he calls things that are not as though they were; and so CHRIST is said to be a Lamb slain from the beginning of the world, though he was not slain ma­ny thousand years after. So saith he, are we to understand election; for the Scripture saith, that he did chuse and elect us before the world was, yet it was not so, onely God calls things that were not as if they were: therefore men saith he, are not elected till they are called.

Now dear friend, in the fear of the Lord, as you tender the information of your own soul, seriously consider what an evasion here is, without any way in truth discovering what the Apostle intends in these expressions; for without controversie when God said, I have made thee a father of many Nations, he spake truth, without any such evasion as our carnal wits will prompt us to believe.

But that I may give an Answer to [Page 39]this Objection, judging that if that cover were removed, the truth would lie naked. I desire you to minde in Answer to it these Particulars.

First, in every action there is these three things to be considered.

• 1. The life or virtue of the Act.
• 2. The fruit of the Act.
• 3. The form of the Act.

The life of the Act is that which produceth the form, the fruit of the Act lives in the life, and is spoke out, or brought forth by the form, had not this bin so the sin of Adam could never have brought a curse upon his posteri­ty, for the life of his act was in unity, in all that were comprehended in his person, and the evil fruit of his act took place upon all, in that sense, when it took place upon him, but the mani­festation or execution of this took place successively as Creatures were brought forth, and so it appears the form of the act, was to be made mani­fest according unto the succession or [Page 40]appearance of forms in Creatures; but the life of the act from whence the denomination of the act comes, was re­ally acted and executed in Adam; so in the promises of God to Abraham, you are to look upon the life or virtue of the promise, the fruit of the pro­mise, and the form of the perform­ance, which is but the mouth and lan­guage to speak out the life by; which was made good when Isaac and his seed successively took place; so in CHRIST, he was a Lamb slain from the beginning of the world, the life or virtue of the act, which was the effi­cacy of Christs Death, which did arise from the Author and life of the act, that took place so soon as ever God did promise CHRIST, the form of the act, which is the language, as I told you before, to speak out the life, that takes place in time, and is not formally presented till lively per­formed; but the life or virtue of the form, that takes place for us when first [Page 41]promised, and so the Death of Christ was effectual so soon as ever the pro­mise was propounded, or else Adam must have died, and none could have been saved till CHRIST had come and suffered in the flesh; the very same we are to minde in election, the life of the act, which is the essence, took place from the beginning; as to the form we shall minde it in the se­cond Particular. Now as to the dis­covery and the fruits of the act, that takes place in forms, as forms are pre­sented, but the act is as truly alive be­fore the form appears, as it is after­wards, and the truth is, every act takes its denomination from the life, and the antiquity is derived from thence; and so Abrahrm was a father of Nati­ons, when the promise was first pro­pounded, and so CHRIST was re­ally slain, as to the life and virtue, when he was first promised, and ele­ction was then done when it took place in its rise, which was Gods sin­gular [Page 42]love and good will to chuse some to be vessels of glory; now when the Apostle saith, that God calls things that are not as if they were, he doth not intend the life or virtue of the act, but the form of the act, and he that denies it, endeavours to over­throw the whole tenure of Scripture, for in this sense we are to understand our fall in Adam and our rise in Christ, according to the tenure of the Go­spel, and so also the promise to Abra­ham, and so we are to understand the intent of the Law, Matth. 5.28. which declares lusting after a woman to be Adultery, 1 John 3.18. that hatred is murder, which declares the act to live in the life and virtue, though it wants its outward form, and is so really be­fore the form is brought forth, and in this sense we are to understand Christs love and rejoycing in the sons of men before the world was Prov. 8.31.

Secondly, consider, as the life and virtue of some acts take place before [Page 43]the form, and is really in being before the form appear either of our acts or Gods; So further minde, that what­soever is done, not onely of God, but also in God for us, the life and form of that act, as to God takes place toge­ther, and both is in being before it doth appear, though the discovery of that is not, till the Object to which the Action relates be brought forth, and this is true election, for that is an act done as well in God as by God, and so life and form take place toge­ther as to God, though as to the form of the discovery to us, it is not till formably we are brought forth, so this act is not to be paralleld with such acts that God doth for us, though by him­self yet our of himself, as Redempti­on, or the promise to Abraham is; and therefore what is said from the words of the Apostle, Rom. 4.17. is not sufficient to overthrow this truth, to wit, that election is before the be­ginning of the world, according to [Page 44]these Scriptures, Ephes. 1.4. 1 Pet. 1.2. 2 Thess. 2.13. 1 Tim. 1.9.

A second Objection that is made against this Truth, by the fore-menti­oned party and some others, is from these words in 1 Peter 1.2. Elected ac­cording to the foreknowledg of God through sanctification of the Spirit unto obedience. And in 2 Thess. 2.13. We are bound to give thanks always to God for you brethren beloved of the Lord, be­cause God hath from the beginning cho­sen you to salvation, through sanctificati­on of the Spirit, and belief of the truth, whereunto ye were called by the Gospel. From whence they reason thus, If we are chosen through sanctificati­on of the Spirit, then none are chosen before they have the Spirit and are sanctified by the Spirit; and if Saints are chosen to salvation through sancti­fication of the Spirit and belief of the truth, and were called to believe that through hearing of the Gospel; Then say they, men are not chosen before [Page 45]they did believe the truth, and before they did hear the Gospel, by which they were calld to believe.

Answer. That kinde of reasoning is very sad, and unsuitable to the in­tent of the Apostle in those expressi­ons, and that their Arguments have no foundation from thence, seriously view the words the Apostle saith in both the places, that we are chosen to salvation through sanctification, unto obedience and belief of the truth, where­unto we are called by the Gospel. All that can from thence be gathered is thus much, that sanctification and belief of the truth, or obedience, is the way to accomplish that end, unto which ele­ction doth intend; for there are three things to be considered:

• 1. The act of Election, and that hath been punctually proved, both to matter, manner and time.
• 2. The end of Election, which is the advancement of Gods grace, in bringing vessels of mercy to glory.
• [Page 46]3. The way or means to accomplish the end, which is by or through sanctification or believing the truth.

But it is no other way discovered, but as the way and means, no where as the cause or foundation, therefore there is no ground from thence to prove that sanctification and election must be both at one time, no more than the people of Israel going through the Wilderness to Canaan to be a disco­very, that God did not ordain them for Canaan or give them promise of Canaan before they came into Wilder­ness, which was the way to it. The Scripture declares, that without holiness no man shall see God, Heb. 12.13. But I know no Scripture that declares, that man shall not nor is not elected till he be holy, though they that are elected must and shall be holy, and they that are holy shall see the Lord and live with him in glory, not as the efficient and meritorious cause, but as the way and means to such an end, If men [Page 47]will draw Syllogisms from such cor­rupt apprehensions of such divine ex­pressions as the Apostle useth in those Scriptures, they may as well prove from thence, and with as small a Para­dox, that sanctification is before men are born, as to prove from them Scri­ptures, election, which is before the world, to be not till men are sanctified; but to exercise wit to prove either of these two things is sophistry and no Reason, and not becoming a Saint to meddle with.

Objection 3. No men can be elect­ed in CHRIST, till they be in CHRIST, but no men are in CHRIST till they believe or trust in CHRIST, for the elect Ephesians were once out of CHRIST chap. 2.11, 12.

Answer. Men are said to be truly and really in CHRIST two ways.

First, by election, and so we are all in CHRIST, he being the publick person in whom all elections were comprehended, and all the elect are re­ally [Page 48]in him, before they are brought forth, as every man is in Adam before they are born; this last affirmation they themselves do grant, and so they must the other, if they do but truly view the minde of God in his Word, and not draw Reasons from bare Ex­pressions, without discovering the true intention; now if they could prove that no man in no sense is in CHRIST till he doth believe, then they say something, or else their Argument is of no force; for we are one with them in their second being in CHRIST, which is when we are called, and in that sense even the elect of God, till they are converted, they are without God and without hope, and by nature the children of wrath as well as o­thers, Ephes. 2.3. But before ever they are brought home to CHRIST in the second sense, they were in CHRIST in the first sense, or else CHRIST would not have said, John 10.16. Other Sheep I have which [Page 49]are not of this Fold, them will I bring in, so that they did belong to CHRIST, as his particular Sheep before he brought them in, and that there is such a property and unity before con­version; you will see, if you serious­ly minde these Scriptures, John 10.16. Acts 18.10. 2 Tim. 1.9. Ephes. 1.3. Now there is an outward being in CHRIST, which is onely the out­ward profession of CHRIST, that men may be in and fall according to these Scriptures, John 15.2, 6. 1 John 2.10. 1 Tim. 1.19, 20. But I shall not speak to that.

They have some other Objections about trusting in CHRIST, and believing in CHRIST, but we have said enough to that already, shewing that faith and all other obedi­ence is not a cause of, but flows from that privilege, according to these Scrip­tures, Acts 13.43. Joh. 15.16. 1 Joh. 4.19.

There are some other Objections [Page 50]that do arise from some other mistakes of Scripture, which I shall take an oc­casion to speak something to in my declaring the third thing I promised you, to wit, your mistakes, which are the cause of your stumbling.

The sixth thing, which is, that the publishing of the fore-mentioned pri­vilege, which is the Gospel, is Gods way or means to effect or produce faith or other Gospel obedience in the hearts of his own; as to this, there be­ing but little difference between you and I, and the speaking much to it will not upon that account add much to the deciding the controversie be­tween you and others, therefore I shall onely set down the Scriptures to prove it, and so leave it, 1 Cor. 4.15. Rom. 10.17. 2 Thess. 2.13. 2 Tim. 1.10. 1 Pet. 4.6. Gal. 3.2.

I shall say no more to this but come to the seventh Particular.

Seventhly, that faith which is pro­duced in obedience to truth, by the [Page 51]discoveries of the Gospel of CHRIST, is not the bringing up of something that is in men before conversion, but it is a peculiar work of God, which Nature in the highest improvement is not capable of, till conversion or the new work of grace be wrought, which is Gods, not upon a common but a special, and Gospel account, wrought by him.

Now dear Friend, before I speak to this particular, give me leave to speak two or three words to you, relating to some things that do very much trouble me in relation to the abuse of this truth, for there are two truths mi­serably abused, even by them that do profess the Lord; the one is, that all the power we have to act or do things, in a Gospel sense, is produced alone by the power and Spirit of God, not upon a common but a special ac­count.

The second is, that the best of Saints while they live here have sin; [Page 52]now these truths are abused thus, ex­hort those that profess the Lord to ex­actness in duty, or reprove them for any neglect in duty, presently this is replied, We can do no more than we have power, which is a truth in its sense, but it is sadly applied, for when God hath begun to work grace in us, the way to increase in strength is, to improve what we have by carefull watching and waiting hourly and dai­ly before the Lord, and they that do so wait and walk, have experience that God will not be wanting to increase strength according to these Scriptures, Isai 40.31. John 7.17. chap. 15. the la­ter end 4. v. Isai 64.5. Psalm 9.10. Matth. 13.12. Luke 8.18. And the truth is, were this practized, there would not be such sad unsaintlike walkings, as now appear to be among them that profess the Lord, both in their pride, fashi [...]ning themselves af­ter the world, covetousness, frothy language, wanton carriages, and other [Page 53]unsaintlike practices, that it is a hard thing to know a saint from a sinner, in his daily practice and conversation, unless you finde them in particular acts of worship; which is that which doth sadly wound the Name of God, and the glory of CHRIST among men. I do not speak this for to accuse others onely, but withall to bear witness a­gainst my self for my former unsuita­ble walkings, wherein my daily watch­ings and waitings, and exact conform­ing and improving faith, was not kept alive, and therefore I died, but blessed be the Lord who hath discovered the truth of this to my soul.

Now they abuse the second truth thus; come to some Professors and tell them of their pride, fashions of the world, covetousness, passion, or courtly complements, frothy lan­guage, manifesting that these things are unbecoming [...]aints, and inconsi­stent with a growing heart; this pre­sently is replied, Every one hath sin, [Page 54] Paul and the rest of the Apostles, the very best of Saints had sin, and so I confess have I; this they answer, and peradventure they will say, they groan under it, which is a perfect deceit; for though there is sin in the people of God, yet there is a daily growth and getting ground of it, by improving faith in the bloud of CHRIST, and by exact waiting and watching, by which the sin of the heart, or cor­ruption of the will and the minde is kept under, and there is not an al­lowance of any one sin, where Christ is in truth.

And therefore those that do shelter themselves under truth, in this sense, and do not daily grow and get po­wer against sin, let them know this from a heart that knows it from wofull experience, that they onely live in no­tions, not in the power and spirit of truth, to be [...] witness of the truth of the now birth or work of grace which God hath wrought in [Page 55]them that are his. Now having disco­vered what troubles me, and what makes me so unwilling to mention these truths, but with discovering also wherein men do abuse them. I shall now say no more, but come to the proof of this seventh Particular, and for the proof of that minde these Par­ticulars.

• 1. The whole Testimony of Scri­pture.
• 2. The nature of the Work.
• 3. The Titles that are given by God and Christ to the Work.
• 4. The nature of every Creature be­fore this is wrought.

Which four things will sufficiently prove that this work of faith is not gained by improving nature before conversion, or a work before conversi­on that nature is capable of, but is singly the work of God, not in a ge­neral sense, as a works ate, but in a peculiar and a Gospel sense.

First, the Testimony of Scripture [Page 56]to make good this truth is very full and clear, see 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, for they are foolishness unto him, neither can be know them, because they are spiritually discerned. Which fully declares that the receiving or enter­taining through faith, the truths of the Spirit of God, is a work which na­ture or natural men before conversion, are not capable of it nor able to per­form it, but it is a special work of the Spirit of God, John 3.3, 5. Verily, ex­cept a man be born again he cannot see the Kingdom of God. And in v. 5. he saith, Except a man be born of Water and the Spirit, he cannot enter into the Kingdom of God. Where you see the 2. special employments of faith, to wit,

• 1. The seeing or viewing the glory of Gods Kingdom.
• 2. The entering of the Kingdom.

Both which are to be done through faith, CHRIST doth here affirm it is a work impossible for a natural man [Page 57]to do, or any thing in nature to per­form before conversion or the new birth, which appears in Paul, Phil. 3.6. which work is singularly Gods by his Spirit, according to his own good will and pleasure, which CHRIST af­firms in vers. 8. of the said Chapter. Jer. 31.18, 19. Turn thou me and I shall be turned, for thou art the Lord my God. Surely after I was turned, I repented; and after I was instructed, I smote upon my thigh, and I was ashamed. Ephra­im's experience doth testifie this, that repentance, smiting, and being asha­med followeth turning, and that turn­ing and instructing in this Gospel sense, in the act of conversion, is Gods singular work, Jer. 13.23. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil. The comparison declares, that it is im­possible for unconverted man that lives in sin to do good as good, that is to say, to do any Gospel work. Be­sides [Page 58]these testimonies which are suffi­cient, I desire you further to minde these Scriptures, Phil. 2.13. For it is God that works in you both to will and to do of his good pleasure. So it is singu­lar Gods work produced by his good pleasure. Suitable to that is Prov. 16. 1. Jer. 10.23. Lam. 5.21.

Now as for the second, which is, what the nature of the work is, be­fore I speak of the nature of faith, give me leave to speak a word or two of the new birth or conversion, which of necessity must be wrought before any work or employment of faith can appear; and the truth is my dear Friend, if we cannot witness the new birth we are not in a capacity to in­form one another of the things of God, for till then we are but natural, and not fit for such an employment, 1 Cor. 2.14.

Now this work of conversion and new birth I shall present it to you thus, it is by the glorious and powerfull ap­pearance [Page 59]or discovery of the glory of God in CHRIST, which doth so seize upon the soul, and convincingly conquers the soul, that the soul in the discoveries of that light is so killed and made silent, and confounded in the sense of his own unsuitableness to God, and undonness without CHRIST, that the heart is pre­sently made to loath and abominate it self, and whatsoever was wrought or done before CHRIST came, and is so restlesly carried out for CHRIST, that the soul cannot rest till it doth enjoy him, that is, till he can see a propriety in him, or enjoy him as his own, which is alone done through believing.

Now faith is a supernatural light and life set up in the soul, by Gods causing the creature to assent to, and close with the authority of Gods truth and tenders [...]n CHRIST, up­on which direct act reflection follow­eth, which is the applying of CHRIST [Page 60]as his own from the truth of Gods tender, which is from his peculiar love, which love the heart is made sensible of, in that appearance.

Now dear Friend, do but consider this small description of the work of conversion and faith, and see if any thing in nature before the new birth is wrought, is capable of, or able to perform such a work, do but pick out some Particulars of it, as,

• 1. This appearance of God doth and will kill, make silent, and confound or conquer whatsoever is in the soul before Christ comes, Jer. 31.18, 19. Rom. 7.9. Zach. 2.13. Acts 2.37.
• 2. The creature is so overcome with a sight of this light, that he can no longer love but loath himself, Job 50.3, 4, 5. chap. 42.5, 6. Isai 5.6. Phil. 3.8.
• 3. It is made able to go out of it self, and give way for, and assent to, the au­thority and truth of Gods tenders, John 3.33. chap. [...]2.38. Rom. 4.18, 19, 20.2 Thess. 1.10.
• [Page 61]4. It can finde no rest in its self, nor whatsoever self did before or can do, but soly waits upon and attends the authority of this discovery, Acts 2.37. ch. 16.30. Cant. 5.6, 8. Psalm 63.1. Matth. 11.12.
• 5. It's made able to apply, that is to say, to own a propriety, and to bring home that to its self, as its own, which is as high as Heaven, and far above what nature can either reach or attain unto, according to these Scriptures, Heb. 11. 1, 8, 10, 13. John 8.56. 1 Cor. 2.9, 10.

Now I beseech you consider what hath been said, and you will see, that the nature of this truth, as we faid be­fore, is too high for any improvement of nature to attain to, before the new birth.

Thirdly, consider, the Titles that are given by God and CHRIST to the work, I mean to the work of Re­generation, in which faith is compre­hended or included it is called a new birth, John 3.3, 5. Except a man be born again, he cannot see or he cannot [Page 62]enter into the Kingdom of God. Now dear Friend, consider what it is to be born, and minde that a spiritual birth transcends a natural; if you can truly witness this, you will see and must ac­knowledg this truth.

• 1. That it is impossible by any im­provement of Nature to be performed before the work of grace is wrought.
• 2. It is called spiritual, 1 Cor. 2.14. Now you know that every effect is caused by a cause suitable to it self, and every thing is producible in its proper element, if so, then a state of nature cannot pro­duce a work that is spiritual.
• 3. It is called a rising or quickning from the dead, Ephes. 2.1, 5. Colos. 3.1. Can the dead raise it self? or can that which is dead quicken it self, without a power beyond it self?
• 4. It is to deny a mans self, Matth. 16.24. Mank 8.34. Self cannot deny it self in no consideration, but it must be by a power above and beyond it.
• 5. It is a killing or mortifying, Rom. [Page 63]8.13. Col. 3.5. Now the power killing or mortifying [...] above the thing killed or mortified.

Fourthly, consider what man is be­fore this work is wrought.

• 1. He is not onely in sin, but dead in sin, Ephes. 2.1, 5.
• 2. He is without God, without grace, and without hope, Ephes. 2.12.
• 3. They are in blindness, Isai 29.18. chap. 35.5. chap. 42.7. And till this su­pernatural light by God be set up in the soul he cannot see nor know the things of God in a spiritual and saving sense.
• 4. He is in a state of enmity, and is an enemy to God and to the Gospel, light and life, Rom. 8.7. Col. 1.21. Rom. 5.10.
• 5. They are children of wrath, Ephes. 2.3.

Now summ up all together.

• 1. That state which is a state of death.
• 2. A state of being without God and grace.
• 3. Of so much blindness
• 4. A state of enmity to God, and to [Page 64]the light and life of the Gospel.
• 5. A state wherein men are children of wrath.

I say, consider this, and minde what the work of Faith or the new Birth is, lay both together and you will be forced to say, that the highest im­provement of nature, while men are in nature, is not capable of, nor able to perform it.

I shall say no more to this fourth Particular, which is for the making good of the seventh Position, to wit, that Faith that is produced in obedi­ence to Truth, by the discoveries of the Gospel of CHRIST, is that which nature in the highest improve­ments, before conversion is not capa­ble of performing.

I would come to the next thing, but there is one or two Objections by the way, which I judg some may make against what I hav [...] spoke, as to the in­sufficiency of creatures to such work, and therefore in way of Query, for [Page 65]your satisfaction that nothing may be left undone to the utmost of my po­wer, to satisfie and inform your judg­ment, which in tenderness of love I desire to do. I shall mention them, and give you my Answer to them.

Query 1. This that you have spoke or declared seems to unpower the creature solely, as if it had no power before the new birth, which seems very contrary to Scripture, which speaks of the creatures improving their Talent.

Answer. As to any Gospel work or works relating to God in CHRIST, that every creature is uncapable of and averse to, nay, an enemy to it, be­fore this appearing of God in the work of grace, and yet this doth not at all deny, but there is a power in the creature to do much more than at the present I can see the most natural men do; therefore I beseech you, that I may not destroy o [...]e Truth by main­taining another. Consider what the Lord hath shewed me in the searching [Page 66]of the Scripture, I shall lay down briefly in these Particulars.

• 1. That every man naturally hath a Talent, which he is bound by the Law of God to improve.
• 2. That this Talent or Power in the highest improvement is but to answer the moral Law, or so much of it as nature is capable of retaining.
• 3. That they who do thus improve it, do very much come up to the answering of the righteousness of the Law, as Paul did before conversion, Phil. 3.5, 6.
• 4. When creatures do thus improve their Talent in the answer of the moral Law, or so much as their nature is capa­ble of; Though there is an enmity be­tween that, in a Scripture sense, and the righteousness of CHRIST, yet CHRIST seems to have some kinde of love to that improvement; and therefore you may see in Mark 10.21. when the young man came to him, though he was unacquainted with sa­ving grace, yet in his improvements [Page 67]had very much answered the Law, and therefore the Text saith, CHRIST looked upon him and loved him; so that such improvements of nature in an­swer to a Law is more pleasing to CHRIST than the embezling a mans Talent, polluting of nature in the neglect of improvement.
• 5. Consider, If there be such a Po­wer, and such an improvement, and so much owned, certainly it is good for men to be exact in it. And it is very much my judgment, that God approves of and meets men there; if so, I think we are to wait upon God there. And yet this will not prove that men have power by improvement of nature to work up their hearts in a Gospel sense for the entertaining of CHRIST; though this improvement be a way to wait upon God in; for even Gospel Ordinances, or outward means of Grace is commonly that which God is met in, and God meets souls there, but yet that doth not prove that the [Page 68]Ordinances have power in themselves to bring up to grace; nay if men so rest on them, or look upon power in them, not looking up to God, above them, then they are so far from coming to God, that they and their performance is condemned and loathed by God, ac­cording to these Scriptures, Isai 1.11, 12, 13. & 66.3. The same we are to consider in this, and much more; for I see clearly by Scripture, there are more promises fixt to Gospel Ordinances than are to the improvements of natu­ral abilities, though both are good, yet neither is able to bring up to Christ; but in the highest abilities of either we are to consider the work of Grace or new Birth to be produced, by the working of Gods mighty power, a­bove and beyond both; and that ap­pears clearly, if you consider these Par­ticulars.

• 1. The case of the young man in the Gospel, he had the highest improve­ments of nature of any I reade of, [Page 69]but when CHRIST brings his im­provements to the Touch stone of Gospel Principles, he in his improve­ments left Christ, Matth. 19.20. Mark 10.20. Luke 18.21.
• 2. Consider, that the work of Grace in a Gospel sense is of a nature far above and beyond the righteousness of the Law, and that you will see in these Scri­ptures, Rom. 9.31, 32. Gal. 3.10, 11, 12. Phil. 3.8, 9. Tit. 3.5, 6, 7.
• 3. When any soul that ever improved nature, as Paul, Phil. 3.5, 6. or any other when once they are come to be brought home to Christ, these moral improve­ments are so far from closing with this new work, that it is soly to be laid aside and denied, Phil. 3.8, 9. Gal. 3.

I mean in relation to a conjunction with CHRIST, as having any abi­lity or power performing the new Birth, which is soly done of God; and verily there is a greater and more eminent appearance of Gods power in converting such a man, who by im­provement [Page 70]hath made himself righte­ous as to the Law, than in converting him that is a greater sinner, which is clear from these Scriptures, Matth. 11. 21, 22, 23. Luke 10.13, 14. chap. 11.32. The case you may see in the proud Pharisee, Luke 18.10, 11, 12, 13. But this doth not arise so much from the nature of the righteousness, as from the corruption in the creature, who doth sinfully improve the righteous­ness, endeavouring to finde the way to Heaven without CHRIST, though they do use the Name and Ti­tle of CHRIST in what they do; therefore I would not have any ne­glect to improve their Talent, though I would have you and all know, when you have done all as to the work of Grace and procuring Heaven, you are unprofitable servants and far below the work of Grace, and so far from being able to perform it, till Grace comes in a Gospe [...] sense, that nothing can be done, and when it is come, [Page 71]though it doth teach you to deny all ungodliness and worldly lusts, which fulfills the Law, in answering the Go­spel, yet it doth teach you to deny and loath all your former improvements and righteousness, according to these Scriptures, Phil. 3.4, 5, 6, 7, 8, 9. Gal. 3.10, 11, 12, 18, 21. Ephes. 2.8, 9. Tit. 3.5, 6, 7. And so much in answer to these Queries, onely dear Friend, that we may understand Truth truly, let us draw up the result thus, when the Scri­pture speaks of any power in the crea­ture before the new Birth, it is onely that small proportion of power, which is to be improved in answer to the righteousness of a moral Law, so far as the discovery of it is retained in na­ture; and when I declare this Truth which the Scripture owns, to wit, that the creature hath no power, that is, to a work of Grace in a Gospel sense, which is Gods peculiar work, not in a common but in a special and Gospel account, which work the former abili­ty [Page 72]is far below, and in the highest im­provement is not able to perform.

Peradventure you may make a se­cond Query, which you were pleased to express when I saw you, which is,

Query. What is done before this new Birth, and that which is done since, is all by the power of God; if by the po­wer of God, why make we distinction?

Answer. We do not make any di­stinction of power, as it is considered in God, for the power of God is indi­vidable in himself; but our discourse relates to the exercise of Gods power as to us, and that is distinguishable, and is to be considered, either higher or lower, either common or special, according to these Scriptures, Deut. 9.29. Job 23.6. chap. 26.14. Psalm 79.11. Matth. 9.8. Luke 9.43. Ephes 1.19. Col 1.11.

Besides, we see clearly, that some acts of Gods power are universal and communicable to all; and some are peculiar, as gifts of grace to some and [Page 73]not to all, and they that have the for­mer may and do many times want the later; for your better understanding of that Truth, do but mind Deut 29.v.2. And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eys in the Land of Egypt, unto Pharaoh, and unto all his servants, and unto all his Land: in vers. 3. The great temptations which thine eys have seen, the signs and those great miracles. Now all that Moses discovers there, is to manifest the exercise of Gods po­wer in a common or general sense, but doth not at all include the peculiar exercises of Gods power as to Grace, which we have been all this while a speaking of; therefore he saith v.4. Yet the Lord hath not given you a heart to perceive, nor eys to see, and ears to hear, unto this day. The same you may understand in these Scriptures, Matth. 11.25. applied to Matth. 13.11. ch. 19.11. John 6.65. P [...] 1.29. All which I entreat you in the fear of the Lord [Page 74]to minde, and not to conclude any thing in opposition to this Truth, from the unity of power that is in God, but seriously minde the exercise of his power as to us, and then you will finde, that you have no ground to propound such a Query, or to stumble at your apprehensions of the unity of the power in God; but I shall say no more as to that Query.

Now I should come to the eighth Particular, which is, that it is Gods minde and way, and therefore of ne­cessity it must be so, for the advance­ment of his Grace, and the accom­plishment of Faith in the hearts of his own, that this Gospel is to be present­ed or discovered to all without any exemption, as to the declaration it self, to which I shall say little, it being so clear, onely refer you to the Scri­ptures, which declare,

• 1. Gods will so present or declare Christ to all, according to these Scri­ptures, Matth. 26.13. chap. 28.18, 19. Mark 16.15, 16.
• [Page 75]2. That Gods end is for working of Faith in the hearts of this own, or the ga­thering his own to himself, according to these Scriptures, Rom. 10.14, 15. 1 Cor. 4.15. Col. 1.5. 1 Thess. 2.13. 1 Pet. 4.6. This is all I shall say to this eighth Po­sition.

Now I know there are some that will make some Objections further to what hath been said, which I desire to mention, and give my Answer to.

Obj. It is clear from what you have said, that Christ is to be presented to all, and that he is enjoyed by none but through believing; and you say, the power of be­lieving is soly of God, and not by any im­provement of the ability of nature before the new Birth; if so, how can it be just with God to condemn them that do not be­lieve, seeing the power is not of them but in God.

Answer. I judg this very mistake to be a chief ground of your stum­bling, and therefore for the clearing up of that, according to the third Parti­cular [Page 76]in my writing, wherein I promi­sed to clear up the Justice of God; in this case I shall desire you not to stand upon curiosity of words, but in single­ness of heart owning the Truth of God, to consider with me these Parti­culars following.

• 1. That Christ is to be presented to all, that's not disputable, that Faith is the way or condition of the Gospel, to enter­tertain Christ, and salvation by Christ, that is clear.
• 2. That this Faith thus considered, is not in the power of the creature to per­form by its ability from Gods authority in a common sense, but it is a peculiar gift in a Gospel sense, by the grace of God given to some and not to all, that is clear from these Scriptures, Matth. 13.11, 16, 17. 1 Cor. 2.14. Matth. 11.27. John 15.15. Phil. 1.29.
• 3. Minde, that notwithstanding all this Gods justice is clear, not onely as to the prerogative of his will, which we have no ground to dispute against, but is [Page 77]also clear to us, if you minde these Parti­culars.

First, it is in the power of God to condemn all, it is onely grace and love that he saves any, according to these Scriptures, Ephes. 2.5, 8. 2 Tim. 1.9. Tit. 3.5.

2. God doth condemn no man, if you look upon the meritorious cause, not for the creatures not expressing of a power of believing in entertaining CHRIST, but for the exercising of a power in rejecting CHRIST, should God condemn creatures for their not exercising a power in recei­ving CHRIST, then he did con­demn them for what they have not, 2 Thess. 3.2. but he condemns them for their rejecting CHRIST, which power they have: it is true the Scri­pture saith, He that believes not is damned, for not believing, is a decla­ration of an abid [...] in a state without CHRIST, which is a state of con­demnation. It is also said, that they are [Page 78]condemned, because they believe not the Son of God; but that cause is the declarative cause; but the meritori­ous cause, which is, that God doth and will go upon to clear up his justice by, is not the creatures refusing to exercise a power in receiving CHRIST, for that they have not, 2 Thess. 3.2. but it is the exercising of a power of darkness in rejecting CHRIST, and that men have, and God is just in doing it, and that, that is the ground God will go upon is clear from these Scriptures, John 3.19, 20. Acts 7.51. Hebr. 12.25. Psalm 118.22. And so much in answer to this Objection.

Now there are other Objections, which I judg may occasion mistakes, but I shall speak to them in the next thing, which is the third Particular that I promised in the beginning of my writing, to wit to discover your mistakes, which, the cause of your stumbling, in which discovery you will see some of the Objections that further [Page 79]may be made, both exprest and answer­ed. Now as for the mistakes which is the cause of your stumbling, they are many, I shall mention so many as I have been acquainted with, which are as followeth.

First, the measuring or judging of mans ability by the extent of Gods authority, which is manifest in his Word, for in all the Scripture God ma­nifests his authority over us, and your mistakes are from his authority to con­clude the creatures ability, as in such Scriptures where God saith, Do this and you shall live, and Turn your selves, or be this or be that, which Scri­ptures are principally to discover Gods authority, but not the crea­tures ability; when man fell he lost his ability, but this change wrought no alteration in God, if no change in God, then why should any change be in his language? [...]f God had changed that way of his language, the creature would have been apt to conceive, that [Page 80]in mans fall there had been a change of Gods power or authority as well as of the creatures ability, which is not so.

A second mistake is your not distin­guishing of causes, putting no differ­ence between the essential, meritori­ous, instrumental and final causes, and so it occasions you to conclude, God or some of his eminent acts done in himself to be subject to something that are but instrumental causes, and so you do bring the efficient cause into subjection unto the instrumental cause, and sometimes the effects of the effici­ent cause is declared in Scripture as a declarative cause, as, He that believes not is damned; or as an instrumental cause, He that believes shall be saved. Now your not understanding causes, is an occasion of your stumbling.

A third mistake is, your not apply­ing one Scripture with another, in the understanding of the extent of some expressions in Scripture, as the word [all] and the word [world.]

• 1. Now the word [all] and the word [world] they are diversly taken, some­times the word [all] doth signifie some of all sorts, as appears in these Scriptures, Matth. 3.5, 6. & 4.23. Acts 10.12.
• 2. The word [all] doth signifie the greater part, as in Luke 16.26. Phil. 2.21.
• 3. The word [all] is many times un­derstood with limitation unto the present subject, according to these Scriptures, Heb. 12.8.

So the word [world] sometimes is taken for a part, according to these Scriptures, John 14.17. ch. 15.18, 19. 1 John 2.2. chap. 4.14.

Sometimes for the better part, as Professors in the world, John 12.19. Rom. 11.12.

Sometimes for the wicked of the world, according to these Scriptures, as Acts 17.31. Rom. 12.2. 1 Cor. 3.19. chap. 4.9. chap 6.2. Heb. 11.7.22 Peter 2.5. 1 John 5.19.

Sometimes for the whole world, [Page 82]comprehending every thing in the world, according to these Scriptures, as Joh 34.18. Psalm 24.1. Psal. 50.12. Acts 17.24.

Now not distinguishing the extent of words, applying one Scripture with another, is very dangerous, and a special cause of your stumbling.

A fourth cause relating to the lan­guage of God in Scripture, is the mis­applying of things to the subject, that is exprest in a particular Scripture, without understanding that Scripture by another, as in Ezek. 33.11. where the Lord saith, As I live, I delight not in the death of a sinner. From which Particular you conclude all sinners.

Now if you look in the Scriptures you will see your selves mistaken, for there are three sorts of sinners.

One sort that sins out of confi­dence of Gods mercy, and upon that account resolves to sin, Deu. 29.19. We will add Drunkenness to Thirst, for God will be mercifull; See what the Lord [Page 83]saith in v.20. The Lord will not spare him, but then the anger of the Lord, and his jealousie shall smoke against that man, and all the curses that are written in this Book shall light upon him. If so, then this cannot be the sinner God in­tends in Ezek. 33.11.

A second sort of sinners, are those that sin and are not sensible of their sinning, but rather thinks it goes well with them when they sin, as the gene­rality of the world doth; this sort of sinner God speaks of in Jer. 44.17, 18. and Isai 27. Now if you look in Jer. 44.26. God there swears he will shew them no mercy. And in Isai 27.11. there God doth affirm, he will shew no mercy to them. Now both these sorts of sinners cannot be those God intends, when he saith, As I live, I de­light not in the death of a sinner.

A third sort of sinners, are sinners in a Gospel sense and they are those that CHRIST 1 [...]th, I come not to save the righteous but sinners; as in [Page 84]these Scriptures, Matth. 9.13. Mark 2.17. Luke 5.32. 1 Tim. 1.15. And those sinners appear to be such, and are declared to be such, when they have through the gracious appearance of God a discovery of themselves to themselves, that in the sense of their sins groan and long after JESUS CHRIST. These are those that CHRIST invites, Matthew 11.28. Come unto me all ye that are weary and heavy laden and I will give you rest. And so much of that Scripture, and so in some other Scriptures, you take one person for another, mis-under­standing the drift or scope of what is there intended, as in Heb. 10.29. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the bloud of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace

Now your mistake is, in the taking [Page 85]one person for another, for the Apo­stle doth not intend in the word [he] by which he was sanctified, the party that treads the bloud of CHRIST under feet, for it is not he that is san­ctified, but it is CHRIST that is sanctified; now sanctification is to be set apart, and it is CHRIST alone that was set apart through the bloud of the covenant, through that God sanctified him, through that he sancti­fied himself, according to John 17. For CHRIST was capable of no other sanctification, and if any man with an ingenious heart will but reade that Verse as it is in the Translation, though there is much more to be con­sidered, otherwise they cannot con­clude, but the party there sanctified is properly intended CHRIST, and not he that treads, unless they will overthrow the intent of this Scripture, and make Scripture to be of private interpretation, which is not to be done, 2 Peter 1.20. I might mention [Page 86]many other places of Scripture, as to the mistakes of persons, taking all for some, and one for another, I onely mention these two or three for the rest.

Fifthly, as those former mistakes doth arise from your mistakes of the Letter of the Scripture, as it is said in Matth. 22.29. You err not knowing the Scripture, that is comprehended in what we have already said, but see what followeth, You err not knowing the Scriptures, nor the power of God, that is to say, the power and authority of Scripture, which all are ignorant of till the truth of God in Scripture is made good in them, so that a fifth cause of your mistakes, which I much fear, is your unacquaintedness with the power of God in Scripture, that is the Scriptures being made good in you, as to the work of conversion or the new birth; for dear Friend, though I am unwilling to speak any thing that hath the face of censuring; yet I can­not [Page 87]but judg, that if ever the power and authority of God had passed up­on you in the great work of conversi­on, there would need no further Ar­gument but present experience to convince such a soul, that power to stand up before the Lord, and to en­tertain the tenders of CHRIST, is soly and alone the work of God, not upon a common or a general account, but in a special and peculiar sense. And so much of this fifth Particu­lar.

A sixth mistake is your confining your judgment of the essentiality of God the unchangeableness of his es­sential will, to the visibility of God in his outward Word and actions, as they are in our view; and though those things do declare the outward actions of God, as they relate to our actings towards him, yet they are not given to us to judg of, and measure the un­changeable love of God in himself to us by; I mean that good will and love [Page 88]that is in himself, and hath no depend­ance upon any thing out of himself, for God is said to repent, Gen. 6.6. He is said to forsake, Jer. 23.33, 39.2 Chr. 2.15. He is said to be grieved, Gen. 6.6. He is said to go down and see if things were so, according to the cry of the sins of Sodom, Gen. 18.20, 21. as if he had not known before, the same is in Gen. 11.15. Now these expressions doth de­clare the outward acts of God, as they relate to our acting towards him, or the manifesting the visibility of God, as it is in our view, and not to measure the essentiality of God and the un­changeableness of his love and good will by, for if you do you will both wrong God & deceive your own soul. And so much of this sixth mistake.

There are many more causes of your stumbling, I onely thought good to give you these which at present I re­member, desiring the Lord by them to manifest the rest, and to clear up truth in your soul, that you may no longer [Page 89]stumble, but through the manifestation of Gods grace, you may be made able to understand truth as itis in Jesus. Now before I come to shew you the sad Absurdities that must of necessity follow your opinion, and how injuri­ous you are by that unto the glory of Gods grace, to Christ, and to your own soul, I shall from what hath been said already give you a brief Answer to your Queries and Absurdities, which briefly take thus.

Query 1. If Christ died not for all, What ground hath any man to believe he died for him?

Answ. I have discovered the fallacy of that Query, by shewing ye that the efficient cause of our believing in Christ is more supernatural, heavenly and spiritual, than such low exercise of a common Reason, as to conclude CHRIST died for us, because he died for all. The work of Faith I have shewed ye to be of nother nature.

Query 2. How can God be said to [Page 90]to be just to condemn those persons for whom Christ never died?

Answer. How can God be just to condemn them for whom CHRIST died? I mean in your sense: but I have answered this Query fully, in shewing you that CHRIST tasted death for every man.

2. I shewed you that it was just with God to condemn all, and it is onely singular mercy that he saved any.

3. I have sufficiently declared from Scripture, that the meritorious cause of condemnation, is not for the crea­tures not exercising of a power of Faith in receiving CHRIST, but for exercising darkness in rejecting CHRIST; and though creatures want the first, yet they are possest of the last.

Query 3. How can remission of sins be preached to these for whom Christ never died?

I have andswered that, by shewing it [Page 91]is the great design of God to have CHRIST presented to all, that from amongst all his own through his mer­cy might be called to believe.

2. I have shewed to you, that there is no exclusion as to the tenders of the Gospel; for distinctions in that case are no where but in Ordination and Application; and I have clearly pro­ved to you, that one depends upon the prerogative of his will, and the other is produced by the singularity of his love and grace, which in justice he might have with-held from all; but for the advancement of his glory and grace he is pleased to bestow on some.

Query 4. I have fully answered in my Answer to the second Query, a­bout clearing up of Gods justice, and in shewing you what is the meritori­ous cause of mans damnation.

Now as I have fully shewed you concerning faith; first consider it in the real exercise, then it is an instru­mental [Page 92]cause of mans salvation, Joh. 3.16. Again consider a mans state in the want of faith, the want of faith is a de­clarative cause manifesting that a man so wanting Faith is still in the state of wrath or damnation, as in John 3.18.

But now to the meritorious cause of condemnation, which God goes upon, is not the creatures neglect in the exercising of a power, to receive CHRIST, but for exercising dark­ness in rejecting CHRIST, John 3.19. which truth I have fully made good before from Scripture.

Query 5. I have answered in my Answer to the third Query, wherein I have shewed you the ground and cause why all are exhorted to repentance and to believe, and how clearly God is justified in it, and how eminently his grace and love is discovered by it.

Quer. 6. Whether hath not Christ gi­ven out power and ability to all men to be­lieve on him? That I have fully answer­ed, by shewing you that the work of [Page 93]God is beyond the improvements of nature, in the highest sense, and is not common to all, but peculiar to some, and yet there remains power in all, as I have shewed you, to do more than most creatures at present do, yet in the highest improvement the work of Faith is above it.

Query 7. It is one with the sixth Query, and that which doth answer the one doth fully answer the other, for I have in the discovery of the work of believing on CHRIST, and sal­vation by CHRIST, discovered how things are between God and us, wherein you will see if you reade them over where the stick lieth, and that in all God and CHRIST are just.

Query 8. Whether unbelief be not the condemning sin? That I have an­swered in answering the second and the fourth Query, and that Particular doth very fully answer this, especially if you consider, first what I have said, as to the distinction of causes. Se­condly, [Page 94]what I have said as to the me­ritorious cause of mans condemna­tion.

Query 9. Whether God hath not appointed all to be saved? To that my Answer hth been very full; first, in shewing, that there is a general salvati­on that every man partakes of. Se­condly, shewing you that there is a peculiar people ordained before the world was, unto a special salvation, which is peculiar unto some not to all, and yet God eminently abides just, not onely upon the prerogative of his will, but upon the exercise of his pow­er and justice in condemning crea­tures, not for want of what they have not, but for the ill exercising of what they have.

Query 10. Whether Adam was in a state of grace before his fall? To that I answer, Where the Scripture wants a mouth let us want a tongue, besides you do not express what you mean by grace, if you meant by grace [...] grace is under stood in a [Page 95]Gospel sense, relating to faith in Christ, that the Scripture doth clear up, that Christ was not discovered till man fell, and there was no imployment for faith in that sense before.

Query 11. Whether insants by ge­neration are in a state of damnation, or in a state of salvation? As to that I have fully answered, by shewing you, that man by nature, consider him in himself, in which every man is to be considered, till God is pleased to bring forth the effects of election, which is alone to distinguish, and till then eve­ry man so considered, as before, is in a state of wrath or condemnation, ac­cording to these Scriptures, Ephes. 2.3. 1 Cor. 6.11.

Query 11. Is one with the ele­venth, and the answer of the one may serve to answer the application of the other.

Query 13. Which doth arise from the unchangeableness of Predestinati­on, from whence you q [...]y, For what [Page 96]end the Scriptures are set forth? That I have fully answered in my answer to the third Query.

Query 14. Whose names they are that are written in the Book of Life, whether they be the Elects or the Repro­bates? If the Elects, whether they shall not be blotted out, if they add or diminish from the Word of God?

Answer. I know you are not igno­norant, but you know that the Word presents the Book of Life in a several sense, the Book of Life doth not one­ly hold out eternal Life but the visible Kingdom of Grace, and God hath al­so provided a way and means, that any that are received in shall as well be cast out, if they appear to be such that walk in Doctrines contrary to that Gospel which was by CHRIST and the Apostles delivered; if you can prove that by that Book of Life is onely meant election, and that those that are elected may so add and be diminishers of that Revelation that John spake of, [Page 97]and upon that from being elected to become reprobated, then you had some ground to query, or else your Queries are groundless, as to what I judg you intend; but I have at large shewed you the sad danger of draw­ing up forms from variety of faces, in Gods outward declaration, especially when fancy is the former, which of necessity must be, unless you distin­guish causes, and distinguish between Gods essential and declarative will, and the difference between the general and the special exercises of Gods pow­er, understanding one Scripture with another, all which I desire you in the fear of the Lord to consider of, which is in full to all your Queries, and now I shall shew ye the fallacy of your Ab­surdities.

Now as for your Absurdities, though they must needs full with the Answer of your Queries, and need no other return, yet that you may see the fallacy of them more fully, I shall [Page 98]briefly speak a word or two to them; most of them depends upon the con­clusion of Christs dying for all, and doth arise from absolute denial of that, now you may clearly see by what I writ, that as to that which is the foun­dation of your Absurdities, that I and others do not deny, but with you hold that Christ tasted death for every man, according to that Scripture in Peter, which you mention in your sixth Ab­surdity, and I in your first Absurdity, and therefore your first Absurdity, to wit, that the Devil destroys not those men for whom Christ died, which say you is contrary to that Scripture before mentioned. I need say no more in an­swer to that Absurdity, onely it is im­possible for the Devil to destroy any for whom CHRIST died, not be­cause he died for all.

Absurdity 2. If Christ died not for all men, then Despair is no sin in them that perish.

Answer. Despair or Infidelity is a [Page 99]sin in it self. Further consider, that it is unknown that CHRIST did not die for them, till the conclusion comes. Further, that which is appliable to eve­ry creature, and to be believed by e­very creature, is not in a Gospel sense believed by them that perish, for they that do not in that sense believe one thing cannot in that sense believe any thing. But further minde, the want of ability doth not take off Gods autho­rity, nor change the nature of sin in it self, therefore your Absurdity is ab­surd.

Absurdity 3. If Christ died not for all men, then it were a sin for some men to believe that Christ died for them. The Answer of your second Absurdi­ty answers this, and the truth is, the reading of either is sufficient to make a gracious heart to blush, it being a language the Scripture doth not own.

Absurdity 4. If there were some men for whom Christ died [...]t, such men should be exempted or freed from the con­demnation [Page 100]of unbelief, or treading un­der feet the bloud of the Covenant by which they were sanctified.

Answer. Though I have answered this fully, yet minde, that the outward tenders of CHRIST, as we have proved, excludes none, that by it the chosen of God may be called out of the world through grace to believe: and should the tenders make an ex­emption of some from believing, it were a contradiction in the tender, which is to all, excluding none. And further consider, that infidelity is the declarative cause of mans damnation; but I have fully proved that the meri­torious cause of condemnation it self is the exercising of darkness in reject­ing CHRIST. As for that expressi­on in your Absurdity, about mens be­ing sanctified by the bloud of Christ, and yet treads under feet the bloud of CHRIST; your misapprehending that Scripture have fully answered in one of your mistakes, which is the cause of your stumbling.

Absurdity 5. If Christ died not for all, Satan in perswading people Christ died not for them, doth no evil. Your Absurdity is very sad, and you cannot have the least face to retort that upon us, unless you can prove that infideli­ty in it self is no sin. And secondly, that the Devil knows exactly who it is that God designs for Heaven, which secret God retains to himself, and is revealable to none but them to whom CHRIST reveals it; besides it is impossible for any footing to be for that Absurdity, because CHRIST in some sense hath tasted death for e­very man.

Absurdity 6. If Christ died not for all men, then it were not Heresie to teach some men to deny that Christ bought them, contrary to that Scripture in 2 Pet. 2.1. I have proved from that Scri­pture that CHRIST tasted death for every man, and to deny it is Heresie; but if you mean dying for every man alike, that Scripture doth not prove it; [Page 102]yet for any man to make a particular application to this or that man, saying, CHRIST died not for him in parti­cular, that way is unwarrantable, and contrary to truth, for in the tender there is no exclusion, and for Ordina­tion and Application they are secrets belonging unto God, made known to us as he seems good.

Absurdity 7. If there be some that Christ died not for, it is an error for them to believe he died for them. I have answered this Absurdity in the answer­ing the former four, it being one and the same, onely you love to make re­petition of one and the same thing.

Absurdity 8. If Christ died not for all men, then some for whom Christ died not do believe a truth in believing Christ died not for them, which say you is Blas­phemy to affirm. Answer. There is no ground for such an Absurdity, unless you can prove these three things.

• 1. That we hold that Christ died in no sense for some, which we deny.
• [Page 103]2. That men may know Reprobation or Election exactly before it is discovered.
• 3. That men may truly believe and yet be damned.

Absurdity 9. If Christ died not for all men, then some should be damned in Hell, for not believing that which is not truth.

Absurdity 10. If Christ died not for all men, their damnation is not to be attributed to their not believing but to Christs not dying. I have answered these two Absurdities so fully that it will be but a vain repetition to say any more, for I have clearly shewed what is the meritorious cause of Damnati­on, and how just God is in doing of it, not condemning the creature for his neglect in the exercising that power which he hath not, but the exercising of a power of darkness which he hath, which if you reade over you will see these two Absurdities with the rest, not onely to be without foundation, but will produce sad reflections upon [Page 104]your own spirit, if you look upon them through the Rule of Truth, and do not suffer God and his actions to be brought under the dispute and control of your low Reason. So having spoke briefly to your Queries and Absurdi­ties, from what in general I did before declare; I shall now draw up a few Absurdities, which of necessity must flow from your opinion, and so com­mit you to God.

The Absurdities are.

1. You deny the Prerogative of Gods will, as if he had not power to do with his own, as seems good to him, crossing these Scriptures, Matth. 20.15. Rom. 9.18, 21, 22, 23. Isai 45.9. & 43.13.

2. You do as much as give Christ the Lie, where he saith, The work is fi­nished that the Father gave him to do, John 17.4. Where you say, CHRIST died to purchase Salvation for all, and yet you say, All are not saved.

3. You do exceedingly undervalue God and the [...]ches of his grace and [Page 105]love, whose love is the efficient cause of all grace in us, when you affirm, There is no privilege considered in his love for you, till you do believe. And withall you do affirm, that Faith is pro­duced by the improvement of mens abili­ties which all enjoy from God before con­version.

4. You lay injustice upon God, when as you say, CHRIST died to satisfie fully for all the sin of all men. And yet you say, All men shall not be saved. And whereas you in your second Query say, How can God be just to condemn them for whom Christ died not? It may with more ground be questioned, how it is just to condemn them for whom CHRIST died? I mean [died] in that sense you speak of.

5. You change the nature of cau­ses, and set the effect before the cause, when you say, Faith is the cause of Ele­ction, and consequently the cause of Gods special or singular lov [...] [...]en his love is [Page 106]in himself; nay, the Apostle saith in 1 John 4.8. that is himself; there­fore you may as well say, Faith is the cause of God. The Lord make your soul sensible of the sadness of this opi­nion.

6. You do by your opinion what in you lieth, to strike down the great Ordinance or design of God in it, I mean in that great distinction that God made between the Seed of the Woman and the Serpent and his Seed, Gen. 3.15. That the Seed of the Woman should bruise the Serpents head, and the Serpent and his Seed should bruise their heel. Now that by the Seed of the Woman is meant CHRIST, and all the elect in him, is not to be deni­ed; and by the Serpent and his Seed is meant the Devil and the Repro­bates is as clear; which division or di­stinction God made at the beginning, as his great design or grand way to bring about his glory, that is to say, the glory of [...] grace, in vessels of [Page 107]mercy, and the glory of his power and justice in vessels of wrath, which de­sign is directly opposed, and endea­vouring to be destroyed by your opi­nion. Now your holding Election of qualities and not of persons, cannot heal the lameness of your opinion, nor any way maintain this great design of God; for if Salvation and Damnati­on be carried on upon any other ac­count, relating to the creatures doing or not doing, then Gods glory in his grace, is not exalted but denied, for if of works, then of debt, according to these Scriptures, Rom. 4.4. Galat. 5.4. Ephes. 2.8, 9. And if by debt, then we have wherewithall to boast; and if God who might justly have condemn­ed all, doth not by his free gift and pleasure save some, then the singulari­ty of his love in the vessels of grace is denied; and then for the advance­ment of his power and justice in the vessels of wrath, according to Rom. 9.18, 19, 20, 21, 22, 23 is soly over­thrown, [Page 108]and the prerogative of his will and pleasure absolutely denied; the sadness of this Absurdity will look grim upon your face in the day of the Lord.

7. Your opinion is so inconsistent to truth that it destroys it self, for if CHRIST died for all alike, then he must needs satisfie for all the sins of all. Now that he hath satisfied for all the sins of the Elect, I have fully pro­ved; and if for all in that sense, then all must be saved, or else infidelity is not a sin; for if it be a sin and Christ hath satisfied for all sin, and died for all alike, as you affirm, then infidelity cannot destroy, or else you must hold, he died not for that sin, then not for all sin. That you may further see how absurd this Absurdity you are guilty of is, I shall prove to you these things.

• 1. That Infidelity is a sin.
• 2. That it is a sin Christ died for.

First, that it is a sin that is clear from [Page 109]these Scriptures John 16.9. Besides these Scriptures minde this Reason, that which crosses the command of God must be a sin, but Infidelity cros­ses the command of God, therefore. The Major is proved from this Scri­pture 1 John 3.4. where the Apostle saith, Sin is the transgression of the Law. The Minor is proved from these Scriptures, 1 John 3.23. Mark 5.36. John 1.14. The conclusion followeth. Reason 2. That which is to be confes­sed and bemoaned to CHRIST as a sin that is a sin, but infidelity or weakness of faith is and was bemoan­ed to CHRIST as a sin. There­fore. The Major none will deny. The Minor is proved from this Scripture, Mark 9.24. That which gives God the Lie must be a sin, but infidelity gives God the Lie; the Major is not questionable; the Minor is proved from 1 John 5.10.

The next thing [...], that Christ died for this sin, and that I prove thus.

• 1. If Christ died for all sin, then he must die for this, this being amongst the rest; but Christ died for all sin, and that is clear from these Scriptures, 1 John 1.7. Heb. 10.14. Isai 53.5. Rev. 1.15.
• 2. If men finde mercy for this sin, then it must needs be that Christ died for this sin; but men finde mercy for this sin, according to these Scriptures, Rom. 11.32. 1 Tim. 1.13. Then Christ must needs die for it; for mercy is given out by God through Christ, and what is gi­ven through Christ, is given as Remis­sion by his bloud, for without bloud there is no Remission, Heb. 9.22.

Lastly, if infidelity is a sin, that the Elect of God are subject to, then Christ must needs die for it; and that infidelity is a sin that the Elect of God are subject to, is clear from these Scriptures, Matth. 17.20. Mark 16.14.

Now dear Friend, in the fear of the Lord, consider how inconsistent with truth your opinion is, that holds that [Page 111]CHRIST died for all alike, and yet all shall not be saved; one of these things must of necessity fall upon your opinion.

• 1. That Christ died not for all sins.
• 2. That Infidelity is not a sin.
• 3. That God doth condemn creatures for that sin which he receives satisfaction by Christ for.

All or any of which is sad to aver; but one or all of them you must own; and therefore in the fear of the Lord search the Scriptures, and beg of God to give you light, that your poor soul may not be deceived, nor God so sad­ly dishonoured or abused, by bringing him and his eminent acts of love and grace, power and justice, under the control of your low reason; for the prevention of which, it shall be the daily prayer of him who in sincerity can say, he is a real lover of your soul.