Fourteen Queries and ten Absurdities about the extent of CHRIST'S Death, the power of the Creatures, the Justice of God in condemning some, and saving others, presented by a Free-willer to the Church of CHRIST at Newcastle, and answered by Paul Hobson a Member of the said Church.  
In which Answer is discovered, the extent of Christ's Death, the nature and truth of Election, the condition of the Creature both before and after conversion, etc.  
Published in tenderness of love for the good of all, especially for the Churches of Christ.  Matth. 22.19. 
Jesus answered and said unto them, Ye do err, no● knowing the Scripture, nor the power of God.  Gal. 1.8. 
But though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed.  
LONDON, Printed by Henry Hills for William Hutchison Bookseller in Durham. 1655.   

The Epistle Dedicatory, To the Church of Christ at Newcastle, these.  
THe grace of our Lord be multiplied upon you all, and strengthen you in every good word and work. Beloved in the Lord, you may remember that one William Pedelsden, who professes and preaches the universal point at Sheels, did present to me and some others in the face of the Church certain dangerous Queries, requiring our Answer, and for truth's sake, there being other business lying upon Brother Gover, you desired me to write and publish an Answer to them; and though I am sensible that in my appearing publicly, I am called rather to manifest the present deal of God with me, and my former unkind deal with him; but being sensible how much this opinion spreads, and what dangerous consequences are produced by it, I could not but after a serious seeking of God endeavour to answer your desires herein, and the rather, knowing that it is one of the general ways wherein the Devil deludes poor souls, for I have found by experience, that these two ways are the general Heads the Devil commonly goes upon, and gradually proceeds in, to draw away souls from the good way of the Lord; first persuading men under specious pretences, to allegorise Scaiptures, and turn all into a more spiritual understanding and enjoyment than at present they have attained to, who stand by the Rule of Truth in the practice of Gospel order and ordinances, and this is backed on as I told you before with specious pretences of spirituality, though in truth it is that which ends in carnality, though at the first it doth not so appear, which I can sadly witness; the Devil commonly employs this way, with such spirits that are taken with curiosity of words and notions, leaving the wholesome Word of the Lord. The second general way the Deluder takes, is by discovering the way of God and the Doctrine of the Gospel under a greater way of rationality, though it be but that which doth answer that reason which indeed is carnal, which the Apostle speaks of in 1 Cor. 2, & 3. ch. at large; this second way the Devil takes many who are not capable of the first; but both are very dangerous; and though the first was my proper snare, yet I judge it not amiss to let some part of my employment be also to discover the second, which according to my weak ability in this writing I have endeavoured, desiring the Lord it may accomplish that end which you and I desire, to wit, the putting a stop to that opinion which the Author of those Queries doth hold forth, which in many places doth so sadly spread, and for the establishing of the weak that are ready to stagger; so desiring the Lord in his power and presence to own it; I shall say no more as to the matter, nor end, but commend you to God and the Word of his grace; I remain,  
Your poor Brother in the Faith and fellowship of the Gospel, P. Hobson. From Sagerstonehugh the 9th day of the 12th Month, 1654.   

To the Reader.  
COurteous Reader, I am sensible the Devil never wants cunning inventions to court men to the embracement of evil, and wants no ability to manage his wiles to take men's hearts off from owning good, and I am sensible that he needs go no further to incense thee against this matter, than his using Arguments from the former miscarriages, and present insufficiency of the Author. But it is the desire of my Soul to the Lord, that though I have formerly stumbled, and not stood steadfast in the truth; yet my unsuitableness may not stave you off from a serious consideration of the matter that is here expressed; I must confess that I am not apt to think it may do so, because the same temptations have been in me, by which I had been almost taken off from ever appearing publicly bearing my Testimony for truth, having been for a long time such a cloud to truth; yet being as you will see by the ensuing matter so providentially put upon it, and besides seeing that great necessity for it, this opinion of free will, with the rest therein expressed, do increase so much in these Northern parts, and it comes with such a face of rationality, that many poor precious hearts who are weak in the faith are apt to stumble, and in an especial manner some about Hull, where I was an eye and ear witness not long since of the sad disaster that is befallen the Church of Christ there upon that account; therefore in tenderness of Love to them, and answering the Desires of the People with whom I walk, and for the prevention of this opinion spreading further here, I could not but break over the difficulties, I mean, the sense of my own insufficiency, and the great objections that will endeavour to be made by men opposite to the truth against the matter, from the insufficiency of the Author, but I trust the Lord, (or at least I desire it) that he will give you a heart to look above the instrument to him who is the Author and fountain of truth itself; considering that it is not the excellency of means, but the truth of the matter that we are to mind, it was I Cor. 27.28. and still is God's way to manifest truth by weak and contemptible means, that so truth may be entertained upon its own naked account; sure I am we have too long embraced truth, upon confidence of the instrument or Author, not Saintlike examining the matter, or else concluding our judgement upon all when we have seen or read but part, all which I desire thee to avoid in reading this small Treatise; which though the dress is such, that will not court men's fancies, it was not for that end intended, but that truth may be entertained in thy affections, that it may appear to be so, both in you and me; it is ihe desire of my Soul, that we may live in the power, life and spirit of Truth, and so be sure we can bear a Testimony in our lives, to what our words, or lines do discover, lest we be found in the day of the Lord too light; which day is a coming and will not tarry. And even Zion itself cannot be a shelter to cover Hypocrites, but in the day of the Lord their fear will be fearful, Isai 33.14. A virgin's state with light in our Lamps, without oil in our vessels, will not make way, for entainment in that day, Mat. 25.11, 12. neither will preaching nor prophesying, Mat. 7.22, 23. neither will our being called by the name of Israel, nor passing through the waters of Judah, nor swearing by the name of the Lord, nor calling ourselves of the holy City, Isai 48.1, 2. (do it) without a real oneness with Christ, which is always accompanied with soundness of principle, and suitableness in practice; not in bare words and forms, but in power and life in each performance; that it may be thus, with you and me, it is and shall be the earnest prayer of him that is (Courteous Reader) one that desires to appear before men, as to approve himself to the Lord, and be found saithful at his coming;  
P.H.   

To all that love the Lord in sincerity, and are called according to his purpose.  
BEloved, it is wonderful to consider, how far Antichrist hath darkened the Glorious and pure truths of Jesus Christ, with his vails, vizards, and covers, so that it is hard to find out their face or form; as also to restore any one truth to its primitive institution and being; though God is pleased many times by an eminent hand, to bring truth to light, notwithstanding these false covers, which do yet lie upon it, as to many, though much discovered by others; yet when I consider where the cause of all this is, not in the truth itself, but in men's blindness and darkness in their understanding of it, and (which is yet worse) it being like so to remain till the glorious Gospel of Christ shall take hold of them, therefore the consideration of this should stay our spirits, when we see such contendings, oppositions, and carnal reasonings, against the clear and pure truth of God in the Scriptures; and now seeing our dear Brother, the Author of this Treatise hath endeavoured to bring forth his Talon in the behalf of truth, in answer to those Queries, wherein I judge that God hath in a good measure enabled him to give a clear answer, to the satisfying, and confirming of them who are or have been apt to scruple or stagger at the truth which is here affirmed by him, and owned by the Saints, I judge that this light of of his should not be put under a Bushel, but he brought forth to public view; so that if there be in it that which may give satisfaction to one, it may be useful, the rather when I consider, what necessity there is of it, in other places, where the words of such kind of persons are like the words of Hymeneus and Philetus, which will eat as doth a Cancer; this is the ground of his so appearing in a public way; yet what room and entertainment it may have or meet withal among the sons of men, I know not, because we know that wisdom is only justified of her children, if it be so among wisdom's children, it doth accomplish wisdom's end, and therein we have ours; Possibly it may meet with reproaches and scorns, either in respect of its dress and habit it appears in; which was minded to the Author, but could not well be avoided, it being the only suitable way to him, to make out his mind in, namely Syllogisms, and the rather because Haggers' book which he answers runs in the same strain, or in relation to the Author against whom some may be ready to cavil, and so slight and undervalue the truth, possibly conceiving him to have been formerly dead, if not twice dead, as to such appearances, yet not plucked up by the roots; I know it may seem strange to many, that he should now appear in the house of God, the strangeness of which, hath been beheld as much by me as by any; and we have been ready to wonder at the admirable rich grace, patience and long-suffering of God towards him, who formerly walked in notions and pretences of spirituality, though in wantonness against Christ. Were it not that the Lord is merciful, because he delighteth to be merciful, we had not known how or where to have centred our judgements and understandings concerning him in that condition; yet knowing there is no difference where God makes none, I cannot but be satisfied, the rather, I being an eye witness of the Author's great alteration and change, not only in reference to a gracious frame of heart, and a close walking with God daily; but also in respect of those his many principles as to notions, which were embraced by him, and I fear too much by many now, to the turning of their minds aside, from the simplicity of the Gospel and the truth as it is in jesus; if the truth here affirmed shall take place in any hearts, to the securing of their judgements and keeping their consciences free from error, and pollution; we wish the Lord may have the praise, and we shall have cause therein to rejoice. Friends, I judge that now things will no longer go upon trust as formerly the truths of God have too much gone upon the legs of humane testimony, now therefore it is our desire, it may go upon trial, Gold loseth nothing by its trial, but its nature is discovered more excellent; to the Law and to the testimony; there must be a day of fining and trying, Gold must appear to be Gold and Dross to be Dross, it will no longer pass for current with god, though it doth with men; therefore it behoveth all the people of God, to have their loins girt about with truth; this is all at present I shall say, either in behalf of the Author, or matter, or persons to whom it is to be tendered, and so shall desire daily to pray for your furtherance in the Gospel, labouring while I am in this tabernacle, on this side glory, to approve myself in the sight of God;  
Your unworthy, yet faithful Companion, (through grace) in Gospel-service, Tho: Gower.   

DEar Friend, I received fourteen Queries from you, destring my judgement, about the Death of CHRIST, the ability of the Creature, and the Justice of God relating to the Condemnation of the Creature, etc. 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 show you the fallacy of them, only one or two things, first as to them, mind, 

First, to draw Absurdities from the cross Answer of your Queries, before your Queries are answered is but a fallacy.  
Secondly, the drawing Absurdities from the Answer of your Queries, or what you judge will be the Answer, doth show 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 judgements; 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 judge some of them contain 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 judgement, 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 opinion, not that which is to be discovered, but which is already discovered, in your professed position in your Query, and then you will see the necessity of the retorting of the most of the Absurdities upon yourself, and the residue of them must needs fall, as to us, they having no foundation from us. First to the first.  
First, I do judge 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 show 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 upon doubtful 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 intent 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 intent only 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  Scriptures where the word [world] or [all] is expressed, where the Death of CHRIST is declared, or Reconciliation by him is to you very doubtful, whether it be to every one, or only Believers, and therefore seeing that a doubtful supposition is no foundation for infallible conclusions, nor to end any controversy 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 positively 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. 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 show you what I do intent 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 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 God's 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 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 only free the Creature from the immediate execution of that curse, but he hath also taken them from under the dreadful kill power of that state which man was in when he fell, which was to lie under the fire and kill appearances of God, in that kill 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 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 mind my Reasons, to prove that every one hath the benefit of Christ's Death in those two things before expressed.  
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 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 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 men's 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 men's 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 expressed, than 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, John 15.22, 24. Matth. 11.21, 22, 23.  
I shall say no more as to the business, concerning the extent of Christ's 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 men's 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 only.  
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 only 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  privilege.  
Sixthly, that the publishing or declaring the  privileges, which is the Gospel, is God's 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 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 God's mind 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 itself.  
Now I shall speak to these vl particulars orderly; which when I have done; then that part of my affirmation, will appear to be true, to wit, that Christ died 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 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 controversy that truth that God will own, 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.  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; that shows that election was in Christ, and was before the foundation of the world, and it further showeth 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 eternal 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 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, mind this (Reason) God who comprehends all, from whence all things take their Rise, admits of no alteration or change in himself, 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, 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 choosing 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 design for the advancement of his Grace and love to carry on by Christ for them and them only; what the great design 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 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, mind 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 design in this word for them and them, only for the manifesting of that, mind this reason.  
Reason: what is good in God's 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 God's 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, Isai 59.1, 10. chap. 55.11. John 19.51.  
If you desire any Reason besides what is brought, mind 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 mind these Scriptures, Psalms 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, mind 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 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 God's intent in Scripture, and lay weakness upon God, as if he could not carry on what he did intent 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 satisfy you that this privilege that we have been now speaking of, is for some and not for all; I beseech you in tenderness to God, and love to your own soul, and the honour of Truth, mind these Particulars.  
First, though this Scripture which is God's 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 Prophecies 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 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 Prophecy or Promise that every one in the world doth or shall believe; and though the Commandment be universal, that doth not decide the controversy, for God's 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 show 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 alteration in the foundation, which is clear from these Scriptures, 2 Tim. 2.13. applied to v. 19. 2 Sam. 23.2, 3, 4. Mind 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, than 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 satisfy for the sins of all, and to purchase life and salvation for all, than 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 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 controversy 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 satisfy 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 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 shows 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, mind 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 find 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 deciphers Causes, you will there find 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 God's sight, unless there be divine wisdom to rectify the judgement, making man to deny his own natural wit, when he goes about to decipher 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 judgement in these Particulars, etc.  

1. That God's 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 men's believing.  
4. That men's believing is the cause of justification, but than 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 ourselves justified by faith through the blood 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 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 means or way to such an end, than 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 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 God's love, that is the efficient cause, 2. cause which is Christ's 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, than they are causes, but if you speak of them all, as they relate to God, who is the Cause of Causes, than they are but effects, CHRIST'S death is but the effect of God's love, the preaching of the Gospel is but an effect of God's 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 saith in his Book, he declares a cause in all the seven things, yet he shows you no cause why God should love us. Now election or choosing 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 mind by election, it consisteth in God's foreknowledge, 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 public person comprehending the whole, and this prerogative of God and privilege to us, is not to be deciphered or discovered, like as other privileges are; for the death of 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 only 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, mind these Reasons.  
First, if election be before men have faith, than 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 be that faith is a cause of our election, than election is subject to a cause, and if in the lesser than 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 God's love, in which Gods owning or choosing 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 acknowledge 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 acknowledge 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 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 choose and elect us before the world was, yet it was not so, only 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 controversy when God said, I have made thee a father of many Nations, he spoke truth, without any such evasion as our carnal wits will prompt us to believe.  
But that I may give an Answer to this Objection, judging that if that cover were removed, the truth would lie naked. I desire you to mind 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 been 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 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 Christ's 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 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 mind in election, the life of the act, which is the essence, took place from the beginning; as to the form we shall mind 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 God's singular love and good will to choose 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 intent 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 Christ's love and rejoicing 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 the form, and is really in being before the form appear either of our acts or Gods; So further mind, that whatsoever is done, not only 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 paralleled 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 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  party and some others, is from these words in 1 Peter 1.2. Elected according to the foreknowledge 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, than 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 they did believe the truth, and before they did hear the Gospel, by which they were called to believe.  
Answer. That kind 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 intent; 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 God's grace, in bringing vessels of mercy to glory.  
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 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 public person in whom all elections were comprehended, and all the elect are really 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 mind 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, than 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 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 mind 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 only 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, showing 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 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  privilege, which is the Gospel, is God's 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 controversy between you and others, therefore I shall only 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 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; 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 careful 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 practised, there would not be such sad unsaintlike walkings, as now appear to be among them that profess the Lord, both in their pride, fashioning themselves after the world, covetousness, frothy language, wanton carriages, and other unsaintlike practices, that it is a hard thing to know a saint from a sinner, in his daily practice and conversation, unless you find 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 only, but withal to bear witness against myself for my former unsuitable walkings, wherein my daily watch 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 compliments, frothy language, manifesting that these things are unbecoming ●aints, and inconsistent with a growing heart; this presently is replied, Every one hath sin, 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 blood of CHRIST, and by exact waiting and watching, by which the sin of the heart, or corruption of the will and the mind 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 woeful experience, that they only 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 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 mind 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 eaten, but in a peculiar and a Gospel sense.  
First, the Testimony of Scripture 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 God's 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 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 repent; and after I was instructed, I smote upon my thigh, and I was ashamed. Ephraim's experience doth testify this, that repentance, smiting, and being ashamed followeth turning, and that turning and instructing in this Gospel sense, in the act of conversion, is God's 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 these testimonies which are sufficient, I desire you further to mind 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 powerful appearance 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 itself, and whatsoever was wrought or done before CHRIST came, and is so restlessly 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 God's truth and tenders ●n CHRIST, upon which direct act reflection followeth, which is the applying of CHRIST as his own from the truth of God's 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 itself, and give way for, and assent to, the authority and truth of God's tenders, John 3.33. chap. ●2. 38. Rom. 4.18, 19, 20.2 Thess. 1.10.  
4. It can find no rest in its self, nor whatsoever self did before or can do, but solely 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 said 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 enter into the Kingdom of God. Now dear Friend, consider what it is to be born, and mind that a spiritual birth transcends a natural; if you can truly witness this, you will see and must acknowledge 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 itself, and every thing is producible in its proper element, if so, than a state of nature cannot produce a work that is spiritual.  
3. It is called a rising or quickening from the dead, Ephes. 2.1, 5. Colos. 3.1. Can the dead raise itself? or can that which is dead quicken itself, without a power beyond itself?  
4. It is to deny a man's self, Matth. 16.24. Mank 8.34. Self cannot deny itself in no consideration, but it must be by a power above and beyond it.  
5. It is a kill or mortifying, Rom. 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 only 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 sum 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 the light and life of the Gospel.  
5. A state wherein men are children of wrath.   
I say, consider this, and mind 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 judge some may make against what I hav● spoke, as to the insufficiency of creatures to such work, and therefore in way of Query, for your satisfaction that nothing may be left undone to the utmost of my power, to satisfy and inform your judgement, 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 Talon.  
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 showed me in the searching of the Scripture, I shall lay down briefly in these Particulars.  

1. That every man naturally hath a Talon, which he is bound by the Law of God to improve.  
2. That this Talon 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 Talon 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 kind 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 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 embezzling a man's Talon, 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 judgement, 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 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, than 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 fixed 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 God's 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 read of, 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 solely 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 solely done of God; and verily there is a greater and more eminent appearance of God's power in converting such a man, who by improvement 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 find 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 Talon, 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 Gospel sense, that nothing can be done, and when it is come, though it doth teach you to deny all ungodliness and worldly lusts, which fulfils 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, only 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 only 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 God's peculiar work, not in a common but in a special and Gospel account, which work the former ability 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 God's 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 God's power are universal and communicable to all; and some are peculiar, as gifts of grace to some and 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. u.2. And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes 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 eyes have seen, the signs and those great miracles. Now all that Moses discovers there, is to manifest the exercise of God's power in a common or general sense, but doth not at all include the peculiar exercises of God's 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 eyes 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 to mind, and not to conclude any thing in opposition to this Truth, from the unity of power that is in God, but seriously mind the exercise of his power as to us, and then you will find, 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 God's mind 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 itself, to which I shall say little, it being so clear, only refer you to the Scriptures, which declare, 

1. God's will so present or declare Christ to all, according to these Scriptures, Matth. 26.13. chap. 28.18, 19 Mark 16.15, 16.  
2. That God's 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 solely 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 judge this very mistake to be a chief ground of your stumbling, and therefore for the clearing up of that, according to the third Particular 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 God's 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. Mind, that notwithstanding all this God's justice is clear, not only as to the prerogative of his will, which we have no ground to dispute against, but is also clear to us, if you mind these Particulars.   
First, it is in the power of God to condemn all, it is only 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, than 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 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 judge 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 may be made, both expressed 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 man's ability by the extent of God's 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 yourselves, or be this or be that, which Scriptures are principally to discover God's 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 in man's fall there had been a change of God's 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 diversely taken, sometimes the word [all] doth signify some of all sorts, as appears in these Scriptures, Matth. 3.5, 6. & 4.23. Acts 10.12.  
2. The word [all] doth signify 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, 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 expressed 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 yourselves mistaken, for there are three sorts of sinners.  
One sort that sins out of confidence of God's mercy, and upon that account resolves to sin, Deu. 29.19. We will add Drunkenness to Thirst, for God will be merciful; See what the Lord saith in v. 20. The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this Book shall light upon him. If so, than 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 show them no mercy. And in Isai 27.11. there God doth affirm, he will show 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 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, misunderstanding 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 trodden under foot the Son of God, and hath counted the blood 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 one person for another, for the Apostle doth not intent in the word [he] by which he was sanctified, the party that treads the blood 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 blood 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 read 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 many other places of Scripture, as to the mistakes of persons, taking all for some, and one for another, I only 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 but judge, 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 solely 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 judgement 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 judge of, and measure the unchangeable love of God in himself to us by; I mean that good will and love that is in himself, and hath no dependence 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 only 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 stumble, but through the manifestation of God's grace, you may be made able to understand truth as itis in Jesus. Now before I come to show you the sad Absurdities that must of necessity follow your opinion, and how injurious you are by that unto the glory of God's 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 showing 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 showed ye to be of nother nature.  
Query 2. How can God be said to 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 showing you that CHRIST tasted death for every man.  
2. I shown you that it was just with God to condemn all, and it is only 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 possessed of the last.  
Query 3. How can remission of sins be preached to these for whom Christ never died?  
I have andswered that, by showing it 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 showed to you, that there is no exclusion as to the tenders of the Gospel; for distinctions in that case are not 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 withheld 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 God's justice, and in showing you what is the meritorious cause of man's damnation.  
Now as I have fully shown you concerning faith; first consider it in the real exercise, than it is an instrumental cause of man's salvation, Joh. 3.16. Again consider a man's 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 showed 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 showing you that the work of 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 showed 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 read 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, what I have said as to the meritorious cause of man's condemnation.  
Query 9 Whether God hath not appointed all to be saved? To that my Answer hth been very full; first, in showing, that there is a general salvation that every man partakes of. Secondly, showing 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 only 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 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 employment for faith in that sense before.  
Query 11. Whether infants by generation are in a state of damnation, or in a state of salvation? As to that I have fully answered, by showing 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 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 only 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 only meant election, and that those that are elected may so add and be diminishers of that Revelation that John spoke of, and upon that from being elected to become reprobated, than you had some ground to query, or else your Queries are groundless, as to what I judge you intent; but I have at large shown you the sad danger of drawing up forms from variety of faces, in God's outward declaration, especially when fancy is the former, which of necessity must be, unless you distinguish causes, and distinguish between God's essential and declarative will, and the difference between the general and the special exercises of God's 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 show 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 briefly speak a word or two to them; most of them depends upon the conclusion of Christ's 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, only 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, than Despair is no sin in them that perish.  
Answer. Despair or Infidelity is a sin in itself. 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 mind, the want of ability doth not take off God's authority, nor change the nature of sin in itself, therefore your Absurdity is absurd.  
Absurdity 3. If Christ died not for all men, than 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 of unbelief, or treading under feet the blood of the Covenant by which they were sanctified.  
Answer. Though I have answered this fully, yet mind, 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 man's damnation; but I have fully proved that the meritorious cause of condemnation itself is the exercising of darkness in rejecting CHRIST. As for that expression in your Absurdity, about men's being sanctified by the blood of Christ, and yet treads under feet the blood 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 persuading 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 itself 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, than it were not Heresy 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 Heresy; but if you mean dying for every man alike, that Scripture doth not prove it; 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, only you love to make repetition of one and the same thing.  
Absurdity 8. If Christ died not for all men, than 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.  
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, than 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 Christ's 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 showed 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 read over you will see these two Absurdities with the rest, not only to be without foundation, but will produce sad reflections upon 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 God's 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 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 withal you do affirm, that Faith is produced by the improvement of men's abilities which all enjoy from God before conversion.  
4. You lay injustice upon God, when as you say, CHRIST died to satisfy 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 God's special or singular lov● ●●●en his love is 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 Serpent's 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 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, than God's 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, than we have wherewithal to boast; and if God who might justly have condemned all, doth not by his free gift and pleasure save some, than 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 solely overthrown, 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 itself, for if CHRIST died for all alike, than he must needs satisfy 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, than 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, than infidelity cannot destroy, or else you must hold, he died not for that sin, than 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 these Scriptures John 16.9. Besides these Scriptures mind 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, than 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 find mercy for this sin, than it must needs be that Christ died for this sin; but men find 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 blood, for without blood 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 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.  
P. Hobson.  
FINIS.