A TREATISE OF PARTICULAR PREDESTINATION; Wherein ar● answered three Letters.  

1. Tending to disprove particular Predestination.  
2. To show the contradiction betwixt Christ dying for all, and God's Election of some.  
3. To prove that the soul doth not come from the parent, and consequently that there is no Original sin.   
By THOMAS LAMB.  
LONDON, Printed in the year, 1642.   

To the unpartial Reader, Grace, and Peace.  
Courteous Reader.  
FOr as much as the glory of God ought to be most dear in our eyes, which we ought to seek, and prefer more than our lives; I could not with good conscience and reason, but publish these few lines following, (especially being earnestly desired by some of my dear friends,) and the reasons are, Reas. 1 first, because the truth of the Gospel, which holds forth Christ's giving himself a ransom for all men, 1. Tim. 2.6. A propitiation for the sins of the whole world, 1 john 2.2. and that he tasted death for every man Heb. 2.9. (which is such a glorious truth, as without which first the Gospel of God's free grace cannot be preached to all men, secondly neither can wicked men nor unbelievers be required to believe; and thirdly neither can the not believing in Christ be concluded to be a sin,) all which being professed by the people of God (who desire in all sincerity to walk in all the ways of God, and to be led wholly by the rule of his word, what ever the hazard be thereby) they are thereby scandalised to hold freewill, and to deny particular election of persons, and persons hereby kept from the truth: to the end therefore that these stumbling blocks might be taken out of the way: these following lines do manifestly declare Christ's dying for all, and particular Election to stand together, which therefore can be no let to hinder people from the ways of God, nor yet from discerning this particular truth of Christ's dying for all, the excellency whereof none can prise, but those that know it; the which excellency if others could know, I am confident they would not be such enemies to their own souls as to slight it. Reas. 2 2. Because those that do deny particular election do press upon us, as if we were behind hand to defend ourselves, and our principles against them, whereas it is manifest (and they know it to be true) that they have had these three Letters in way of answer to their Letters, and have made no reply, and therefore to the end that it might appear, that we do not comply with them, secondly that we are not behind hand to defend ourselves against them, and thirdly that we might provoke them to reply, and to manifest their reasons to public view, if they have any for the defence of themselves in answer to what I have written to them, which I conceive they cannot do, I have therefore adventured to put forth the same to prove whether they can or not, and lastly conceiving that some may be staggering, and not so well established as were to be wished, and conceiving that these may be some stay to them, and means to give them further light than yet they have, (which if they lie in obscurity would do no such good) for whose sakes in special, I do endeavour that they should have this for present, till further occasions bring forth further labours; accept therefore I entreat you in love this small endeavour read it over with earnest intention, meditate of it, and try it by the Scriptures with pious devotion; and if any good light and divine knowledge comes to thee by it, I shall have my desire, give God the glory of it, let me have the benefit of thy faithful, and fervent prayers, and I shall ever rest.  
Thine in any service of love to my power. THOMAS LAMB.   

AN ANSWER TO A short writing, for the disproving of particular Predestination, made by T. S. in which answer, particular Predestination is cleared and proved by T. L.  
IT is said that God hath predestinated, that those that will believe in Christ shall be saved, and those that will not shall be damned.  
To which I answer, that this is to short a description of Predestination, because Predestination is not a conditional but an absolute Decree, as the Scripture holds it forth, Rom. 8.30. In which place two things are to be noted, and the first is the definition of the Subjects of predestination, and they are only those which are in time called, justified, and glorified, and the second is the order of the causes where we are to note, that glorification is not the cause of our Justification; but justification is the cause of glorification; so likewise Justification is not the cause of vocation, but vocation is the cause of justification; so likewise vocation is not the cause of Predestination, but Predestination is the cause of Vacation; and there is no cause of Predestination, but the mere will of God; and therefore Predestination is absolute not conditional; promises and threaten may be found conditional, but a conditional decree the Scripture maintaineth not.  
And where it is further said that many do affirm, that God hath decreed some to do wickedly, and so to fall under condemnation.  
I answer, that God hath decreed to permit some to do wickedly, and to refuse grace, and accordingly to punish them; and to prevent others and to create them in Christ jesus, 
Ephes. 2.10.  unto good works; and accordingly to save them; and to this accords, Rom. 9.22.23. what and if God will to declare his wrath, and make his power known, suffer with long patience the vessels of wrath prepared or fitted to destruction; that he might declare the riches of his mercy upon the vessels of mercy, which he hath prepared unto Glory; and they have not prepared themselves thereunto.  
Now to disprove this kind of Predestination, something is said concerning Adam, how that he was created after the Image of God in the faculties of his soul; and disposition of his body; and set by God in the Garden of Eden, who gave him a Law concerning the Tree of Knowledge of Good, and Evil, decreeing that if he did obey he should live; but if he did eat he should die; and that although God foresaw that Adam would break his Law, yet it will not follow that God decreed he should break it;  
To which I answer that it doth follow that God decreed he should break it else he would not have suffered him to break it; having power to hinder him, if it were his will (he could easily do it) but he will not: therefore it is his will to permit Adam to break his Law.  
And where it is said that if it were so, then Adam had no means to resist sin.  
(I answer) I deny the consequence, for it doth no more follow, that God's Decree that Adam would, or should certainly fall by his permission, doth take from Adam power of resistance of sin, than God's infallible foresight th●● Adam would fall doth; the later you grant and prove, Acts 15.18. therefore the former stands upon the same ground.  
And whereas it is said, that if Adam had resisted the Tempter and stood he had crossed the decree of God, which is impossible, because God's Decree is unalterable.  
I answer, and affirm the like of his prescience or foreknowledge, which is as infallible as his decree, for if Adam had resisted the tempter and had stood; God had been deceived in his foresight concerning his fall; and this Argument is as much as if the sky fall we shall have Larks: but it doth not fall, and therefore they be not easily had.  
And where it is further said that if it should be granted, that God decreed that Adam should eat and die, and yet commanded him that he should not eat, to the end that he might live, this were to make the Lord contrary to himself.  
I answer denying the consequence, for these things are not contrary, namely for God to command Adam not to eat; as having Authority so to do, to the end he might try his willing obedience, and in case he fell to discover the heinousness of his sin and disobedience, and God foreseeing he would fall to permit him so to do is no contradiction at all, but a pure truth; for if men were elected in Christ before the foundation of the world, than was the fall presupposed, and that they were so Paul affirmeth it, Ephes. 1.3.4. and therefore in this point there is no danger at all.  
And where it is further said, if there were no such decree concerning Adam, than not concerning his posterity neither.  
To which I answer, that there is such a Decree concerning Adam, to permit him to do the evil which was forbidden; Ergo there is such a Decree concerning his posterity. Also to permit them to do those things which they do that are forbidden.  
And whereas it is further said, that if any still will hold, that God decreed any man's condemnation, than it is for transgression of the Law, which no man could do before he was created  
I answer, that although no man could transgress the Law  he was created, yet God could foresee that man would transgress a Law before man was created: and decreed to suffer him so to do, and decreed to punish him accordingly.  
And wherereas it is further demanded, whether God decreed the condemnation of Adam's person, and supposed the answer will be no: because God decreed to send his son, to redeem him from Death, and if him why not all his Posterity: seeing it is written, joh. 3.16. That God so loved the World, that he gave his only begotten Son, that whosoever believed in him, should not perish but have Everlasting Life.  
To which I answer, that it doth not follow from hence, that God hath decreed to do for all alike, in causing of them to believe: 
Ezek. 3.6.7. Mat. 11.21  for though it may be concluded, that God gave Christ and Christ gave himself for all alike: yet he doth not give the Doctrine of the same to all alike, 
Ephes. 2.8. Phil. 1.28.  much less doth he give Faith, which is the effect of the same Doctrine to all alike: and therefore is said to be the gift of God, not in common, as the Preaching is, but in special and peculiar as the Election is. Rom. 11.7. and therefore true Faith is called the Faith of Gods elect: Tit. 1.1. given only to some and not to others, Mat. 13.11. as being those that are Predestinated, and therefore effectually called, justified and glorified. Rom. 8.30. but others he suffers to walk in their own ways. Act. 14.16. as the Vessels of wrath fitted to destruction Rom. 9.22. And the Reprobates and wicked of the World, could not do such wickedness as they do, but that it pleaseth God to suffer such dishonourable ways and practices to be for a time, as knowing how to bring forth his own glory in their just deserved damnation: But he doth not suffer his Elect to walk in their own ways: but doth prevent them that they escape Eternal Damnation, 1 Cor. 11.32. That he might glorify himself in them in his mercy, as upon the Vessels of mercy, which he hath prepared unto glory,  
Whereas you conclude with this request, that your positions against particular Election, may be either received or answered, I now conclude with the like, (having as I suppose sufficiently answered this:) that you would either show, wherein the insufficiency of my answer lies, or yield thereunto.  

An Answer to a Letter written by R. H. sending to show the contradiction that is betwixt Christ's dying for all, and God's Election of some.  
The which Answer showeth, that there is no contradiction betwixt these two, but a sweet concord; by T. L.  
First you say you writ to show the contradiction that is betwixt universal redemption and particular election, and how do you do this; you ask the question how Christ died for all men, seeing he never intended salvation to them.  
To this I answer, that Christ may be said to have died for all men, although he never intended to make all men to believe in his death for salvation; you say if God hath only elected some persons, and rejected all the rest, than there is no way of recovery made for them that are rejected;  
But Christ hath made a way of recovery out of the lost estate, for all those for whom be died. Ergo.  
To this I answer, that Christ hath made, or purchased away of recovery for all men, if they do not reject him and it also; but election is a fore-apointment that such persons are elected, shall believe and be recovered, and if the rest do not it is their own fault, because they believe not the truth which preached, Rom. 11.5.7. john 16.9. Mar. 3.5. You say general redemption extends itself to all; particular Election it opposeth it; and saith no not to all but to some only.  
This I deny and say, Election doth effect that some do believe, but it doth not oppose any in point of believing: and so it doth not follow that although man do not effect in himself in himself faith, and cause himself to be elected (as is imagined) that he is not the cause of his own destruction by the refusal of grace offered, and I put the case that none were elected at all: would it then come to pass that general redemption which extends itself to all would save all; (because you say particular Election intends only the salvation of some) if not then would I ask the reason why? if you say because all do not believe, than you say true, and what if none believe, than none should be saved: whereby you may see that although general Redemption extends itself to all, to all, yet nevertheless if none believe, none should be saved; and that none would believe unless they were elected, appears in that none would believe unless God work it, such evil is in man's nature, as doth continually oppose the Doctrine of grace, until they be overcome thereby, which Doctrine for God to afford to men effectually proportionable to the measure of corruption, even to the taking of it away in some and not in others, by the extent of his providence, proceeds only from the good pleasure of his will differently as the same is extended by his continual government of the world; so than it doth appear that Election is a thing superadded over and above, besides the means of Redemption to cause some to believe, which otherways would effect the same.  
You say they contradict one another in their ends, which they cannot do, if they be truths both as for example: you say the end of general Redemption is the salvation of all, and the avoiding of respect of persons; but the end of particular Election is this and but this: (namely) to save this person and condemn that, and because he will do it he will do it; and can give no Reason, nor show any cause why to clear his Justice or vindicate his Mercy;  
To which I answer, that the will of God is reason enough for the disposing of his gifts of Grace, to whomsoever he pleaseth, both for the clearing of his Justice, and vindicating of his Mercy.  
Secondly, I say to command and provide me●nes for all, or ●ending to the salvation of all: and yet to decree the salvation only of some is no contradiction at a●l: but only a wise disposal of the matter; so as not to be wholly frustrate of his Commands and means; which otherwise would come to pass, if he should leave to mankind the whole disposal of the business.  
Thirdly I answer, concerning respect of persons, we are to mark and mind what it is, and in it we are to consider two things: first that it is always something in the person, for which he is respected, and secondly that the thing is unsufficient why he should be so respected, but otherwise to give unlike Gifts to persons that are alike is no respect of Persons: or if it be then God is such a respecter of persons as may be proved plenteously, for the people of the jews were as bad as other Nations, and yet God gave them more and greater Gifts than he did to other Nations, Ezek. 16.47, 48. Deut. 7.7. Act. 7.39 40. And likewise Manasseh who did more evil than the Heathen whom the Lord had destroyed, 2 Kings 21.9. 2 Chron. 33.9.10. Neither were the 42. Children worse than Manasseh, and the jews living in his time which notwithstanding perished, and the other were spared as is to be scene 2 Kings 2.24. and God gave them no time to repent of their sins, as he did to Manasseh, and the people who notwithstanding when the Lord spoke unto them would not regard. And Paul likewise exceeded many other in wickedness, or at least was as bad, and many of them which yet had no miraculous apparition of Christ, to effect their conversion, Faith and Grace as Paul had: therefore the dealing of God in communicating of Gifts do differ, though the persons do not differ, but be one as bad as the other, yea many, those which have the most and greatest gifts bestowed upon them are the worst; and therefore in Election if there be any difference God chooseth the worst both of persons and things, 1 Cor. 1.26, 27, 28. the end is that he might avoid respect of any thing, in the persons or things which he chooseth, either present or foreseen, ver. 29. for what any person or thing is in goodness, he or it is, 
Ephe. 2.19 jam. 1.17  that he or ●●is by the work of God, vers. 30. the end is that he might have the whole praise, vers. 31.  
Fourthly I say if God leave the matter wholly to man in general Redemption, as that he doth Elect Persons not otherwise then in Relation to qualities: then he hath respect to persons, and the reason is, because he hath respect to something in the person, for which he doth respect him: and yet the thing is insufficient why he should be ●o respected, for according to that position more should have been chosen, but with respect to what they do, which others do not, now it remains to be examined whether that which some do of themselves by their own power, puts a worth and excellency upon their Persons, to cause God to choose them above others: if not then I demand why and upon what reason God should choose them above others; and again, if that which some do of themselves, and by their own power put a worth and excellency upon their Persons, to 〈◊〉 God to choose them above others; th●n Paul ●rreth in saving that Election is or favour or Grace, Rom. 11.5 6. Now I conceive it will not be said there is a worth or excellency upon the person of any man, by what he ●oth by his own power, in point of believing Sanctification, obedience, and perseverance to cause God to choose him; and if not, then is God a respecter of Persons, and not just but partial; because he doth respect one more than another, and yet the thing for which he is respected doth not deserve why he should be so respected, and according to the Argument it is all one, as if a Judge should save some Malefactor, because he is rich, strong, wise, beautiful, or because near of kindred, whereas he will condemn another, because he is a stranger, or evil favoured, poor, foolish or weak which were partiality.  
And on the other side, and if any will affirm that what some do of themselves, by their own power in point of believing, Sanctification, obedience, and perseverance, put a worth and excellency upon their persons above others, to cause God to choose them, the absurdities will be more horrible; which what they will be I leave to you to conceive and judge of.  
In the next place, you say you come to answer some of my Scriptures, that I bring to prove particular Election, and first you begin with my saying, that they which are in time saved were formerly appointed so to be: you say it is a very truth, but nothing at all for particular Election: and why doth it not? you say; it proves yours to be a truth also; for all that are or shall be saved were formerly appointed so to be; but who be they? not any person abstract from Faith Sanctification, or obedience to the Gospel as you say I must prove, if I will prove particular Election.  
To which I answer, I do observe in your answer subtlety, weakness and error, and first for Subtlety it is observable, that you say, who are they that are or shall be saved, and then you answer not any person abstract from Faith, Sanctify, etc. and herein you do subtly turn the question from Election to Salvation, thereby insinuating as if we should say, that some persons abstract from Faith, Sanctification, and should be saved, whereas the proper question is who be they that are elected: or more properly whether men believe before they be elected, we know grant and agree, that all that are saved do believe, and are sanctified before they are saved: but most properly is the question whether Faith, Sanctity, and obedience be the cause of Election, this do I absolutely deny.  
Secondly, I do accuse you of weakness, because you do not answer to the second part of the reason at all, which if you had I conceive you would have found it to strong for you, and therefore it is mere weakness to shun the strength of an Argument: to prove this I express the former Argument by me framed, and it was this.  
That which God doth in time, he did appoint or decree to do before time; but he doth cause some to believe in Christ, and not others; Ergo he did so decree before.  
This you say proves not particular Election, and doth it not indeed? I would put you in mind that it doth; for it showeth that God doth in time cause some to believe, and not others: Ergo, he did elect their persons, and appoint and decree them to believe in Christ before.  
Now to prove this, I shown that the sole cause of the difference proceeded from the Lord, why one believed and not another by these Scriptures, Mat. 13.11. Where Christ saith, To you it is given to know the Secrets of the Kingdom of Heaven, but to others it is not given, Phil. 1.29. To you it given for Christ, not only to believe in him but also to suffer for his sake. Phil. 2.13. for it is God which worketh in you both the will and the deed.  
The Conclusion than is this, if God work Faith in some in time, and not in others, than he did appoint so to do before, and consequently did elect them and not others; the former is by me proved, and not by you disproved nor denied, for you make no answer thereunto, whether God God causeth some to believe above others or no, this you speak nothing to at all: and the other you grant to be a truth, namely what he doth in time he decreed to do before; Ergo, he did elect and appoint some to believe and not others.  
And thus you may behold yourself to deal very weakly, and the strength to prevail against you, deal therefore more strongly next time and more punctually, or else yield to the truth.  
Thirdly, I do accuse you of error in the sequel of your discourse, in that you make a respective Decree of Election in reference, unto what man will do in point of believing, Sanctification, obedience and perseverance; which if it be so then man is the cause of his Election and adoption, and then such a person may rejoice in what he hath done in causing himself to be elected and adopted, but against this I do set the manifest words of Scripture 1 Cor. 4.7. who is it that hath separated thee, or caused thee to differ from another man? you say a man's self by his voluntary believing, and practising the duties of Sanctification, obedience and perseverance, but against this the text is considerable: what hast thou that thou hast not received? if you will now say that the Gospel is God's gift but the ability to believe obey and preseurere is in man or else God should be  to condemn us for not doing that with we have no Power to do; here would I have you to hold to the Text, that either you have not this Power as you are men simply, or if you have, than another man hath it as well as you, than doth Paul ask the question still, who hath separated or caused thee to differ from another man? if you say you used the ability or power which you had aright, which if another had done as I have, he had sped as well as I: then this will follow that you have separated or caused yourself to differ from another man, by a right use of the power you had in yourself above another, and have not received it and may glory as if you had not received it, but fie upon this filthy error which doth so set up man, and take from God contrary to the mind of Paul in this place; and also in the 1 Cor. 1.27, 28, 29. Where it is said that God electeth foolish weak vile despised things, and things that are not: one end is to bring to naught things that are, another end is that no Flesh should glory in his presence, in Ephes. 1.4.5, 6. compared with chap. 2, 1, 2, 3, 4, 5, 6 7, 8, 9, 10, 11, 12, 13. We may see that he chooseth those that were dead in sins, Children of wrath, Gentiles, uncircumcision, such as were without Christ, strangers from the Commonwealth of Israel, aliens from the Covenants of Promise, such as had neither Faith nor Hope, but were a fare off without God in the World; yea even at this time when they were dead by sins, ver. 5. then did God set his great love upon them (ver. 4.) to choose them (Chap. 4.) that he might work Faith and Holiness in them (Chap. 2.8.10.) that thereby he might set forth his rich Grace and kindness, and praise. (ver. 7 Chap. 1.6.) and that he might take from man all occasion of arrogating to himself any boasting at all (Chap. 2.8, 9) thus I conceive I have replied sufficiently to your answer, and would put you in mind that there were two reasons more, which you have not spoken too at all: and it is much that you 〈…〉 three Reasons, 〈…〉 two of them: 〈…〉 you have answered the 〈◊〉 to my purpose, 〈…〉 have no● spoken to 〈…〉 them 〈…〉 to prove the thing in a 〈◊〉  
That 〈…〉 is the 〈…〉 the 〈◊〉.  
Now the 〈◊〉 why God sends the Gospel 〈◊〉 be preached which is the 〈◊〉 of Faith, 〈◊〉 plen●●●sly, in the pla●● then 〈…〉 of his El●●t and chosen one's in th●● place 〈…〉 Act. 18. 6.9● 11. comp●●● with the 16.7, 8, 9, 10. 〈◊〉 Election is 〈◊〉 cause of Faith.  
Eternal life is the gift of God Rom 6.22. therefore all the causes concurring to 〈…〉 be the gift of God also;  
But some persons only are 〈…〉 those 〈◊〉 as those in whom only 〈…〉 Faith is a cause concurring to 〈…〉, E●go Election 〈◊〉 cause and Faith as its proper effect, it's the gift of God.   

Here followeth an answer to Letter which was 〈…〉. In which answer is showed how that the some and original sin, and corruption of nature is derived by the 〈…〉 ration from Adam.  
LOving friend according to you● 〈◊〉 have addressed myself to you in these few following 〈◊〉 for you● perusal.  
You say we have been in dispute about the souls coming from God, you say, I deny it. I conceive you are mistaken, for I only say the soul doth not come from God immediately with out the means of the parents, for by th● means of the Parents hold the soul to come from God and the body also  
You say it is impossible for the 〈◊〉 of one 〈…〉 the Sp●rit● f●● other, because the Spirit is the 〈◊〉  
To which I answer, separate the Spirit of the 〈◊〉 from the flesh in the act of generation, and what g●●●●ing w●●● there be 〈◊〉 of soul 〈◊〉 body, wh●●●●s on the other side if you conjoin 〈◊〉 together in the ge●i●●● wh●● should hinder, but that there should be the same conjunction 〈◊〉 generation 〈◊〉 thing gendered, 〈◊〉 ●●ing to the 〈…〉 command of God to every creature gendering, that they should go forth & multiply according to their kind, not a part but the whole of their kind, such as they themselves are; you allege Zach. 12.1. which saith God formeth the Spirit of a man, and so he doth the body too, job. 31.15. and the body of the corn also, 1 Cor. 15.36, 37, 38. But this hindereth not, but that he useth the means which he hath appointed in nature, for the effecting of these forms, for it is plain that they are all natural forms, and essential to the nature of the creature form, so man, soul and body both parts are essential to his nature, and effected by means of man, whose nature it is you allege, Psal 33.15. He fashioneth their hearts every one of them; which is to be understood of Providence whereby he ordereth their hearts in their several operations, and affections and nothing pertinent to creation or infusion of souls.  
As for Heb. 12.9. I shown that the Apostle calls God the Father of Spirits in respect of his absolute authority over them, secondly in communicating grace and goodness to them, you say you can see no reason to take it so, and why you say he opposeth the soul to the body, this I grant, but whereas you say he opposeth the fountain of the one to the fountain of the other; that remains yet for you to prove, that he opposeth the fatherhood of the one, to the fatherhood of the other, cannot be denied, but that by fatherhood should be meant fountain, cannot be clearly concluded in respect of the essence, of soul and body, unless you mean by fountain, author of the spiritual life of grace, and salvation, communicated to the soul by the Gospel of God, as jam. 1.18. 1 Pet. 1.23. for to speak as the thing is its Grace communicated which gives the soul its true being, for before the soul is dead in trespasses, but grace makes it alive, and God by communicating the same grace by which the soul lives, is called the Father of Spirits, or spiritual Father opposed to our natural Father, of whom we are carnally begotten, and borne, and the Apostle would have the believing Hebrews to submit themselves unto his chasticements, who as he is the Author of our spiritual life, so is he the preserver of the same spiritual life, & useth the same for their profit and life, as he doth express himself, and therefore seeing you have submitted yourselves to your natural Father, much more should you submit yourselves to this spiritual Father for your profit, and spiritual benefit, that you might be partakers of his holiness.  
You say if the soul comes by generation, than there must be a conjunction of Spirits at the same time as is of bodies, and this you deny, Ergo.  
To this I answer, that bodies of mankind abstracted from their spirits have no conjunction.  
you say if souls of Parents begets the souls of the children, than a learned man must beget a learned child, and a gracious man a gracious child as well as a sinful man a sinful child, seeing learning grace and sin are all accidents, having a being in the man, not being with the man, for a man say you may be a perfect man as Adam was without them.  
First I deny the consequence which is, if a soul begets a soul, than a learned man must beget a learned child, and so of grace as well as of sin: because if the soul do beget a soul it is to be supposed that it begets such a soul in likeness as it was in natures being: and not such a one as it was by art or gift, but learning is artificial and grace is of gift: but sin is natural, for it is the corruption of nature, and did enter in●o the world by one man over all men, Rom. 5.12. and therefore we are by nature the children of wrath, Ephes. 2.3. and not by accident.  
Secondly I answer to the antecedent that the soul doth not beget the soul, but the person soul and body doth beget the person soul and body; and such as is the person begetting in his nature, such is the person begotten.  
And whereas you say all persons are free from sin till they commit actions of sin, and thereby only do become in bondage to it to which you allege, joh. 8. which place doth more directly show the person that is in bondage, than the thing which brings him into bondage, as if he should say he that committeth sin, doth plainly declare himself serviceable and subject thereunto, Romans 6.12. and whereas you say a present bondage presupposeth a former freedom, this is not denied, so as you have respect to Adam who was created good, and so free from sin, till he fell from that state into sin, into which he brought all his posterity together with himself, Rom. 5.12. otherways there are many of the sons of Adam, which should need no redemption by Christ, if they be free from sin in themselves, and besides as it overthrows Christ's dying for all: so I see not why they should not continue free by a careful use of their power they have in nature, even in keeping the Law, and so consequently be saved thereby which is the opinion of divers, and then should Christ die in vain and to no purpose at all, Gal. 2.21. and by the same reason one may, all may, nay if there had been a Law which could have given life, surely righteousness should have been by that Law, Gal. 22. but the Scripture hath concluded all de●●●r sin, therefore since the fill of Adam free from sin no otherwise then by 〈◊〉 faith in Christ, and so I 〈…〉 questions.  
That all m●n have as much benefit 〈…〉, without 〈…〉 Adam 〈◊〉 and death 〈…〉 as all die in Adam 1 Cor. 15.21, 22.  
To which I say all have not to much benefit 〈◊〉 Christ's resurrection 〈…〉 their actual Faith, as they have 〈…〉 death by Adam's sin or death without actual sin, because ●hey 〈◊〉 have natural union with Adam: without their actual sin, but none have spiritual union with Christ without actual Faith (or I had ra●her say personal Faith, because I conceive faith may be potential as well as actual) as for the Scripture, 1 Cor. 15.21, 22. by which you back your question. I conceive it is by you mistaken very much, because you gather from thence that all men have benefit by Christ's resurrection without their personal faith: which I conceive is not the mind of Paul, but only to show that Christ was the head or first fruits, whose resurrection is both the beginning, and also a sure pledge of the resurrection of his body or whole lump that have being in him by faith, ver. 18. and have his spirit in them, Rom 8.10.11. Christ by his Spirit quickens their mortal bodie●, the certainty whereof makes them debtors to live after the spirit, ver. 12  
And Christ in four several places in joh. 6. speaks of this matter as of a special benefit belonging to the faithful, 1 in ver. 39 2d. in v. 40. 3d. in ver. 44. 4ds. in ver. 54.  
It is true the wicked also shall rise but not as a benefit from Christ's resurrection, in, or unto which they have no relation but by an effect of his glorious power to their utter confusion and condemnation joh. 5.19  

●est  And whereas you ask how Christ restores all things from the bondage of corruption, I conceive by a●l things you will understand a limitation in relation to the universe, 
●●s.  or else I will ask you whether wicked persons be not things, and whether those things be restored from the bondage of corruption by Christ, &  by all things must be meant a●l the faithful, and all things in relation to them for their happiness.  
Your last qu●st●●n is whether Christ the righteous Jud●● will judge by the law given to Adam before the f●●, or by the Gospel af●er, or by both by both, 
●s.  for the law given to Adam before he sinned, is it which he sinned against, & thereof it comes that man hath need of a Gospel or glad t●dings of grace and mercy which grace and mercy if it be received it delivers from the curse of the Law, if it be not received he lies under the curs● of the Law still, and under the refusal grace also according a● the means of making ●●owne this grace hath been aforded.   
FINIS.