THE fountain OF FREE GRACE OPENED BY QUESTIONS AND ANSWERS: Proving the Foundation of Faith to consist only in God's Free Love in giving Christ to die for the sins of all, and Objections to the contrary Answered by the Cnogregation of Christ in London, constituted by baptism upon the profession of Faith, falsely called Anabaptists. WHEREIN THEY VINDICATE themselves from the scandalous aspersions of holding freewill, and denying a free Election by Grace. LONDON. Printed in the year. 1645. To the impartial Reader that desireth truth only for the love of it, Grace and Peace be multiplied in this life with happiness and salvation in the life to come through Jesus Christ. IT is not a thing altogether unknown to those that are any whit read in Controversies, that many striving against the errors of others, have sometimes denied some truths, and given their Opposers thereby much advantage to have a concei●e of the goodness of their cause, whilst they saw the manifest truth denied by those that contended against them; the which thing hath fallen out without all doubt with the Arminians of late, who notwithstanding they have been found, to hold forth many notorious errors, rasing the very Foundation of Christian Faith: to wit, denying original Sin, holding Free will and Falling aw●: Yet in as much as in confuting them the manifest Truth hath been denied for the most part: viz. Christ's suffering for the sins of all: These Adversaries have rather been emboldened then informed, or convicted, because they conceived, that their Adversaries were driven to deny the manifest truth, therefore they themselves were in the Truth. And on the other side, these erroneous persons have glossed their errors under the pretence of being direct consequences of Christ's suffering for the sins of all (whereas indeed and in truth it is no such matter) the which thing not being so warily weighed, nor so diligently searched, as it ought, hath caused many to think evil of this doctrine, and of us professing the same conceiving that we can not be the Church of Jesus Christ, whilst we (in their conceivings) maintain such errors: Whereas we having more narrowly searched the same, and by searching have found not only that it is a truth, but such a truth as is the very foundation of saving faith. do therefore conceive, that we, aught to be so far from shunning the Doctrine in respect of the ill esteem it hath fro● others; as that we ought rather to own it more dear to us then our lives, and also to seek by all means possible that may be, to make the same known to others, and for this end serves this following Discourse, partly to clear this Doctrine from those evil consequences that are supposed undeniably to follow upon it; and partly to manifest the excellent worth of this Truth to ourselves and others, it being so far from making us not to be the Church of Christ, as it is indeed the very doctrine upon which the Church of Christ is founded. Cu●teous Reader, therefore lend thy diligent search of this enfuing Discourse with the quotations thereunto annexed, and if thou find the profit by it, that is intended, give God the glory, and let us have thy prayers, and we shall ever rest Thine in any service of love to our power, The Church of Christ in London falsely called Anabastsapt THE fountain Of Free Grace opened. Q. What means hath God provided for man's salvation. A. God so loved the world, that he gave his only begotten Son, that whosoever beleiveth in him, should not perish, but have eternalll life, John 3. 16. Q. Is it the duty of all mankind to believe in him for Salvation? A. Yea. Q. And why? A. Because eternal life is promised to whosoever do beleeive in him, and eternal death is threatened to them that do not believe Q. Are not all under the penalty of everlasting damnation though there were never a Christ to be believed on? A. Yes surely, for so it doth appear, Rom. 3. 9 23. ch 5. 12. 16 17. 18. 19 Q. Why then is eternal death threatened to mankind for not believing in him? A. For two causes: First, for that Christ having suffered the punishment of our sins, we should not suffer if we believe in him; the want of which therefore causeth our sins to rest upon us still: and Secondly, because the not believing in him is the neglect or contempt of mercy offered, and so a grievous sin, and doth deserve condemnation more than any other sin of any other kind, John 3. 18. Heb. 2. 3. 4. Q. Hath Christ then suffered the punishment due for the sins of all mankind? A. Yes surely, for so it is written, 2 Cor. 5. 15. Heb. 1. 9 1 Tim. 2. 6. Isa. 53. 6. John 1. 29. and 3. 16. 17. 2 John 2. 2. John. 6. 51. & 4. 42. & 12. 57 Ob. Then all mankind must needs be saved, or else God be unjust in punishing our sins in Christ, and in 〈◊〉 also. A. It doth not follow, for though our sins are punished in Christ, yet they are not pardoned in us unless we believe: hence it is that we are justified by faith in Christ, nor without: for he that believeth not shall be damned Mar. 16. and the reason is because else Christ hath not the Honour of mediatorship as means of pardon of sins, and secondly, he that trusts not in Christ trusts in himself, and must be tried according to his t●n● whereon he leaneth. Obj. But yet it seemeth God is unjust in punishing Christ, and us also. A. Not so: for Christ did not suffer for any such end, as to free us from punishment without faith in him: but that those that believe might be saved Joh. 3. 16. and the rest left without excuse Joh. 12 47. 48. which could not be if he had not suffered the punishment due for the sins of all. Ob. But yet than it seems that Christ suffered in vain. A. Not so: for in that those that believe in him are saved, and those that believe not have no excuse to make for themselves why they believe not in him, therefore he died not in vain. Q. Could not Christ have effected, that all should have believed. A. He could if he would, but his suffering for all doth not necessarily enforce that he must work faith in all, he was free in the giving of himself to suffer. Joh. 10. 18▪ and he is free also in quickening the souls of whom he will. Joh. 5. 21. Ob. Why doth Christ say, Mat. 23. 37. How oft would I gathered thy children together, and ye would not. A. It was not to show that avy thing was impossible or too hard for Christ to do, but only to show the averseness of those people to the means of grace afforded. Q. Shall every one that beleiveth in Christ be 〈◊〉? A. Yea sur●●y, for so it is written, John 3. 16. Acts 16. 31. Q. What is that thing that is to be believed by all? A. That which Christ hath commanded to be preached to all, Rom. 16. 26. Q. What is that? A. The gospel which is glad tidings of good things, Mar. 16, 15. Rom. 10. 15. 16. Q. What are those glad tidings? A. Peace and remission of sins by Christ, Rom: 10. 15. Ephes. 2. 17. Luke 2. 10. 14. & 10. 5. & 24. 47. A●s 13. 38. Q. Ought all men to believe remission of sins in Christ? A. Yea surely, in as much as Christ hath required remission of sins to be preached to all in his name, and nothing is required of any to be made partakers of that remission but only faith to believe it, Rom. 3. 28. Gal. 2. 16. Q. Are all men's sins then remitted in Christ, as a truth to be preached to, and to be observed by all, though men do not believe? A. not so, but the matter and means of remission of sins is true in Christ for all, 1 John 2. 2. but then only formally remitted when the former truth is preached in the name of Christ and believed, John 1. 12. 13. Gal. 3. 26. Q. Ought men to believe, that their fins are pardoned yea or no? A. Yea but it is true by consequent of our believing that Christ died for our sins: therefore we we shall not die for them, John 11. 26. Ob. But than it seems, that we ought not to believe that our sins are pardoned by a direct Act of Faith 〈◊〉 Christ: but we ought to reflect upon our faith for the ground of our belief in that particular. A. That is not so, because by the same Faith by which Christ is understood to be the means of the remission of sins, by the same he is understood to be such an effectual means as nothing is needful to be added thereto; seeing his death is our life, for by his stripes we are healed Isa. 39 5. and he that doth truly believe, that Christ God man hath suffered for his sins, cannot but believe, that his sins are pardoned, and that he shall not suffer for them: as on the other side it is impossible, that any should groundedly believe the latter, that doth not upon true grounds believe the former. Q. Ought all to believe, that all sins are pardoned past, present, and to come? A. Yea, Col. 1. 21. 22. & 2. 13. 14. Ephes. 2. 13. 14. 15. Rom. 3. 22. 23. Q. Why then doth Christ teach us to pray, forgive us our sins? A. Because forgiveness of sins is by faith in Christ, and though all aught, yet all do not believe in Christ: and those that do not fully deleive as they ought, and therefore ought to pray, that God would give and increase in us the believing in Christ the forgiveness of sins, and remove from us evil that attends our unbelief. Q. Are there any evils than that attend the unbelief of Godsowne people? A. Yea surely, for God doth rebuke chastise and judge the 'em for it, with temporal judgements, helping them thereby as his children to mortify the sin that remaineth in them, keeping them by this means from eternal damnation. 1 Cor. 11. 32. Heb. 12 5. 10. 11. Rev. 3. 19 Q. Are not all the sins of all believers washed away in the blood of Christ. A. Yes and of all unbelievers too: as a truth to be believed by all. Rom. 3. 22. 23. 24. 25. Joh. 1. 29. & 12. 47. Chap. 3. 16. 17. Q. Is not the sin of unbelief washed away in the Blood of Christ? A Yes, as a truth to be believed, or else believers themselves could have no certainty of Salvation. Q. Why then are not all saved? A. Because they that believe not have no part in Christ nor his sufferings. Q. But are not the sins of believers washed away other●ais then in unbeleivers? A. Yes surely, and so they are otherwais washed away in a glorified believer then in one yet remaining in the state of Grace not glorified. 1 Cor. 13 9: 10: 11. 12. Col. 3. 3. 4. 1 Joh. 3. 2. Rom: 8. 23. Q. Are not all the sins of all believers so wash away, as that the guilt doth not remain against 〈◊〉 them? A. Yes, so as they shall never come into condemnation. Joh. 5: 24: but not so but that as yet the● need mortification: and in that respect are subje● to Rebuke, Chastisement, and temporal Judge●●ments as means to help them therein. 1 Cor: 11-. 32: Heb: 12: 5: 10: 11: Rev: 3: 19: Q. But whether doth God in these rebukes, chastiseiments & temporal judgements exercised upon his saiuts intend therein the satisfaction of justice by that means? A. Not so, for that is sanctified in Chr. sufferings which they parrake of by faith effectually to the justify of their persons from condemn. but not for the justification of their evil actions which God doth as much dislike & is displeased with in his own people as in others, & doth in love to their persons show & manifest his displeasure against those evil actions by chastisements & temp. judgements in his own children more than in others. Q. Hath Christ then suffered for all the sins of all though they be unbelievers? A: Yes surely, and that doth appear: First because that is the plain Doctrine of the Scripture: 2 Cor: 5: 14: 15: 19: 21: Joh. 1: 29: & 3: 16: 17: & 4: 42: & 6: 51: & 12: 47: 1 Tim. 2. 6: Heb. 2: 9: & 9: 26. 1 John 2: 2. 2. because Christ hath appointed remission of sins in his name & by his death to be preached to all unbelievers Lnk: 10: 5: & 24: 47: Mar: 16: 15: Ephe. 2: 17: Act: 13: 38. 3. Because else there is no means that an unbeliever should become a believer by: For how shall they believe in him of whom they have not heard Ro 10 14. 4. Because it is the greatest sin in an unbelever not to believe that Christ hath suffered for all his sins. Joh: 3. 19: & 12: 47: 48: & 16: 9 2 Thes: 1: 8: & 2: 10: Heb. 2: 3: & 10: 29. 1 Joh: 5: 10. Obj. True it is and may be granted, that Christ suffered for all to procure an outward and temporal benefit, but not for justification and salvation A: Some there be, that do enjoy no more than an outward and temporal benefit it is true, and it had been good for such they never had enjoyed it; Mat. 36. 24. they received not the love of the truth by believing the forgiveness of their sins in the sufferings of Christ, that they might be saved, as the Scriptures next before mentioned do show with Luke 10. 11. Acts 13. 46. Rom. 2. 4. 5. 2 Pet. 3. 15. And secondly, this overthrows the office of the gospel and Faith, because whatsoever Christ suffered for must be preached and believed; and no more, 1 Cor. 15. 2. 3. Now than if he suffered to procure an outward and temporal benefit, and not for justification and salvation, then that must be preached and believed and no more, and what need that he preached or believed either if that were all, se●ing all do enjoy that though it be neither preached nor believed. Obj. But Christ saith, John. 17. 9 I pray not for the World: Therefore surely he did not die for the sins of all the World. A. Christ's prayer is to be distinguished in respect of the thing prayed for (to wit) some things were special only belonging to the Saints, ver. 9 compared with ver. 11. 15. & 17. and some things are common to all, and so for such things Christ did pray for the world as ver. 21. 23. though not in respect of the the things in special belonging only in peculiar to the saints. Obj. But Christ saith, I know that thou hearest me always. A. True, and therefore Christ was heard in praying for the world; for he only prayed for the unity of the faithful, as a means tending to cause the world to believe as his suffering for all is of the same nature wheother men believe it or not: And thus the sufferings of Christ and his prayer for all is of equal extension as a means tending to cause them to believe, and if they do not, they are left without excuse. Obj. But Christ saith, John 10. 15. I lay down my life for my sheep. A. True, and so doth not the hireling, and this is his meaning in so saying, and not to exclude any person as he hath not laid down his life for. Obj. It is said, Luke 1. 68 Mat. 1. he hath redeemed, and shall save his people. A. In the Old Testament Israel were in special called his people, and so these places mean, the one being spoken by Zachary, the other to Joseph, both Israelites, for the comfort of that people in speacial in the time while that desolation l●sted, yet not so then as to exclude others: as appears, Luke 2. 30. 31. 32, John 11. 50. 51. 52. Act. 13. 46. 47. Isa. 49. 6. therefore this hinders not, but that Christ suffered for the sins of all. Obj. It is said, Isa. 53. 12. he bare the sins of many: Therefore not of all. A. It doth not follow seeing many is opposed to a few, not to all as appears in Rev. 5. 19 by one man's disobedience many were made sinners, that is all: and also in Dan. 12. 2. Obj. It is said, Isa. 5. 25. Christ loved the church and gave himself for it: therefore not for all. A. It doth not follow, seeing Paul saith, 1 Tim. 2. 6. he gave himself a ransom for all: Therefore by saying he he gave himself for it, is not to exelude any, for that were to make the Scripture to contradict itself, but only to show that the church did partake of such love from Christ as a pattern to husbands towards their wives. And it may as well be concluded, because Paul said, Christ loved me, and gave himself for me, that he gave himself for no other, as because he he loved the Church, and gave himself for it: Therefore not for all. Obj. But Christ saith, John. 15: 13. greater love than this hath no man, when any man bestoweth his life for his friends: Therefore Christ suffered not for the sins of all. A. It doth not follow, for such love is found in Christ to his enemies, Rom. 5. 10. Col. 1. 21. 22. Therefore there is in Christ found greater love, than any that is among men. Obj. But it is said in Rev. 5. 9 & 14. 3. 4. some were redeemed from the Earth from among men: Therefore, he suffered not for the sins of all. A. We must distinguish redemption in respect of price and in respect of the end and application: Now the price is paid for all, Heb. 2. 9 1 Tim. 2. 6. And the end is, that persons should no longer live to themselves (as formerly they with others the men of this world have done) but unto him that hath paid the price for them, 2 Cor. 5. 15. and this only they perform that have faith given unto them, whereby they do apply the benefit of this price; in which latter respeect they only are said to be redeemed: yet in respect of price Christ suffered for the sins of all. Obj. But Christ doth not call all, for he saith, Mat. 9 13. I am not come to call the righteous, but sinners to Repentance: Therefore he suffered not for the sins of all. A. God admonisheth all men everywhere to repent, Acts 17. 30. and therefore Christ in saying, I am not come to call the righteous, doth not intend that any were righteous, and thereby such as were excluded from his call, but only this, that so far as any thought themselves more righteous than others, so far forth they do necessarily exclude themselves from the call of Christ more than others. Obj. But it seems by Rom: 5: 9 10: that all that Christ died for shall be saved. A. Not so, neither doth Paul so intend, but only that we have more manifest grounded reason to believe salvation by him now he hath suffered for us, than we had before. Obj. But Paul saith, Rom: 8: 32: he that spared not his own Son, but gave him up for is all, how shall be not with him freely give all things elso: But God doth not give all things freely unto all, universally: therefore be suffered not for all. A: All things are so inseparably united unto Christ that unto whomsoever Christ is offered, all things are offered with him, and whosoever receiveth Christ receiveth all things with him, John. 13. 20. Mat. 10. 40. Luke 10. 16. 1 Tim. 4. 8. Mat. 6. 3. and whosoever denieth or refuseth Christ, refuseth all things with him, Luke. 12. 8. 9 & 9 26. 2 Tim. 2. 12. Mat. 10: 33: Mar. 8 38: 2 Thes. 2. 10. 12. and to whomsoever God gives faith, and so Christ, by which only Christ properly becomes ours, Ephes. 3. 17. which God only gives to his Elect, Tit: 1. Rom: 8▪ 28: 28: 30: to them he gives with that faith and that Christ freely all things, 1 Cor. 3. 21. but this hinders not but that he suffered for all, though saith and Christ be not given to all: and this appear●●, in that some for whom he is given do deny him, 2 Pet, 2: 1: Mat: 21: 42: John 1. 11. Obj. But in Heb: 9: 13: 14. it is said that the blood of Christ doth more abunduntly purge the conscience, than the blood of bulls and goats did purify the flesh: but the blood of bulls and goats and the ashes of an He●fee sprinkling the unclean sanctified to the purifiing of the flesh: and all have not their consciences purged by the blood of Ch●ist: Therefore he suffered not for all. A. True it is, that the blood of Ghrist is of a purging nature for all, but some tread it under their feet, and count it common or unholy, Heb. 10: 29: and do not by faith (as with a bunch of hyssop) sprinkle it upon the conscience, and no marvel though they remain unclean still: And so if the Beasts were slain, yet unless the blood were sprinkled on the unclean, they would remain so in their flesh still: Yet this hinders not, but that Christ suffesor the sins of all, that whosoever beleiveth in him may be purged. Q. Is there any power in man by nature to believe this Doctrine? A. No surely, he cannot know it, for it is a foolish Doctrine, and enmity to the wisdom of every nanaturall man, 1 Cor: 1: 23: & 2: 14: Rom: 8: 7: 8: and the light and understanding thereof is only had by the power of the spirit of God, 1. John 4: 13: 14. and all men naturally are more averse unto this then unto any other thing, John 5: 4: 44: Mat: 23. 37. Q. Why doth God promise eternal life only to those that believe, and eternal death, to those that do not, seeing it is not in their own power? A. First that he might by means of those promises and threats work us to that which by nature we are averse unto, 2 Cor: 5: 1●: 20. Secondly, that we might appear more inexcusable when neither promises nor threats will move us to embrace free mercy, Acts 13: 16. 51: & 18: 6: 7: Thirdly, that the grace of God might as well appear in giving power to believe, as in giving Christ, and in him forgiveness of sins to be believed Rom: 9: 16: & 11: 5: 6: 7: Psal: 2: 13. Fourthly, that we might apply ourselves unto God in the use of those means, that he hath appointed, for the working of Faith in us, John 6: 27: Isa: 55: 3. Fiftly, that we might wholly deny ourselves, and search, and by searching find in the Covenant of Grace matter of free conveyance of power to believe whatsoever is required to be believed, Rom: 10: 17: John 5: 39: Psal: 119: 9: 98. 99: 104: 105: Rom: 3. 24: & 4: 16: Gal: 3: 2: Q. Can it stand with the justice of God to require persons to believe with penalties annexed thereunto, seeing it is not in their power. A. Yea, seeing the matter of free conveyance of power is offered in the Covenant of Grace, which would be conveyed thereby were it not opposed, Acts 13: 46: or despised, Acts 7: 51: Rom: 2: 4: Heb: 10: 29: or neglected, as, Heb: 2: 3: and in many other places of Scripture it appears. Q. But whether doth it not follow from hence that God's Grace is subjected unto man, whether he will oppose, despise, or neclect the same yea or no. A. True, so far as to leave man inexcusable for so doing, seeing the opposing, despising, or neglecting is wholly man's evil work, but not so, but that the receiving, esteeming, or improoving the same power must be considered to proceed from the covenant itself, and not from man, it must needs therefore be attributed to God only, who proporioneth the dispensation effectually according to his own Decree of Election. Q. Ought every one to believe then that Christ did for all the sins of all. A. Yea surely, or else how shall each person believe he suffered for their sins? Obj. But it seems incongreous, that one should be required to believe what Christ did for others A. Not so, for if the benefit of Christ's sufferings be to be preached unto others, it is then necessary to believe what we preach for truth, to be truth, and that to them to whom we preach the same. And secondly, if there be nothing to distinguish me from others, as the truth is, before faith there is not, than the question is, if he have not suffered for all, how I shall find that he suffered for me? But if he hath suffered for all, as the truth is he hath, Heb. 2. 9, than I believing tha do necessarily believe that he suffered for me. Obj. But if this be saving faith to believe that Christ suffe●ed for all, than who is it but will be saved? for all men will say, that Christ suffered for all. A. Not so, for all that object to the contrary do● not say it. Secondly, all that do say it, do not truly believe it; and whosoever do believe it, do 〈◊〉 believe that there is the matter of eter●all death in all, 2 Cor. 5: 14: and do necessarily believe an infinite love extended to all, John 3: 16: and all persons thus believing will necessarily be constrained to love God, and all things according to God, 2: Cor: 5: 14: 15: 1 John 4: 10: 14: 19 Thirdly, Christ's yoke is easy in the nature of it, Mat: 11: 30: and that is it that makes it most hard and difficult to our nature, Mat. 7. 14. foolishness to the learned Grecians & a●stomling bock to the Jews who cannot endure, that the unlearned vicious Publicans and harlots should be free by the grace offered in the gospel, Luke 7. 39 & 15. 2. by their believing that Christ suffered for all, should thereby only be saved. Obj. But it sufficeth to saving faith, that Christ be believed to be the Son of God, and was sent and came into the world to save sinners indefinitely though not all. A. Not so, if any be excluded: because that takes away certainty of faith from any in respect of Christ, for if any be excluded, I may be the person as soon as any other, and I have no ground to the contrary Obj. But I may be certain if I believe. A. This is to make the foundation of faith to stand in my believing, and not in Christ, and also to make my first believing without any certain truth to ground itself upon, and is a supposition of an impossibility, (to wit) of a firm believing that which cannot be known whether it be true or not: whereas on the contrary it being a revealed truth, Christ did ●ast death for everyman, Heb. 2. 9 each person hath a ground in that word of truth to believe, that he died for him, and none hath any excuse that doth not believe it. Q. Is this then the subject matter of the Gospel, that Christ hath required to be preached to the world: to wit, that Christ suffered for all the sins of all. A. Yes surely, for without this no man hath any thing to preach to the world, no gospel of glad tidings, no remission of sins, no doctrine of reconciliation, no grace or peace at all. Obj. But it may be preached that Christ died for believers. A. That is no glad tidings to the world, which do not yet believe: neither will such a doctrine work faith, whereas Christ hath appointed a gospel of remission of sins by his death to be preached to the world, to the begetting of persons to the faith of that truth, Rom. 10. 14. 17. & 1. 16. & 16. 26. Secondly, such a doctrine doth suppose persons to be believers before Christ died for them, or at least before it may be preached unto them, that Christ died for them, and so by consequence before there be any thing to be believed: and so by the same consequence impossible there should be any believer, for how shall they believe on him of whom they have not heard, Rom. 10. 14. Obj. But men must first fear God, or have some work of God wrought in them, Acts 13. 26. before it may be lawful to preach the gospel to them. A. Not foe, for than it cannot be said, that any are begotten by preaching: if persons must have a life and being in godliness before: which is contrary to these Scriptures, Jam. 1. 18. 1 Cor. 4. 16. 1 Pet. 1. 23. Secondly, than it is unlawful to preach the Gosto all Nations, even to them that do not fear God, which is contrary to these Scriptures, Mat: 28: 18: Mar: 16: 15: Acts 8: 5: & 9: 29: & 13. 45: 46: 50: and 17: 32: and many other. Thirdly the meaning of Acts 13: 26: is but to distinguish the proselytes from the natural Jews by the application of fearing God: and when he saith, to you, that is you Jews, both by nature and religion; to you in the first place according to the Commission of Christ, Luke 24: 47: as therein offering mercy to them, and they refusiug the same, were left inexcusable: as, ver. 40: 41: 45: 46. Q. But how is it proved that the subject matter, of the gospel required to be preached to the world, is that Christ suffered for the sins of all. A. First, because Christ and the Prophets and Apostles did so teach, Isa: 53: 6: John 1: 29: & 3: 16 17: & 6: 51: & 12: 47: 48: 1 Cor: 15: 3: 2 Cor: 5 14: 15: &c. Secondly, Christ required them so to preach, Mat. 28: 18: 19: Mar: 16: 15: Luke 10: 5: & 24: 47: Rom: 16: 26: Thirdly, the Saints are commended for believing so, John 4: 44: 1 John 4: 14. Fourthly, because it is a condemning sin in any hearing the gospel not to believe so (to wit, that Christ died for their sins, Joh: 3: 18: 19: & 12: 47: 48: & 16: 9: 1 John 5: 10. Q: But why is such a doctrine required to be preached to the world; to wit, that Christ suffered for all the sins of all? A. For the working of the belief thereof in all, in whom the doctrine prevaleth, and for the inexcusableness of the rest, 2 Cor: 2: 14: 15: 16: & 4: 3: 4: & 6: 1: 2: & 10: 4: 5: 6: 2 Thes: 1: 8: & 2: 10: Heb: 2: 3. Q: But will it not from hence follow, that man hath freewill? A. No surely, for if the gospel must work faith, than it flows not from the inclination of the will, but from the gospel's enlightening the understanding, Ephes. 4. 20. 23. Gal. 3. 2. Rom. 1. 16. 17. & 10. 17. and as for the inexcusableness of the rest which do not believe, it doth not betoaken a freedom of will to believe, but doth bewray a blind mind, and an bard heart, and a rebellious disposition, that will not believe the truth, though it be declared unto them, Acts 13. 4●. John 5. 40. 44 Ephes. 4. 18. Rom. 2. 7. 8. 9 Q. Have not all persons a rebellians' disp●sition to the believing of the gospel? Ans. Yes surely, until the preaching of the gospel prevail, and then, and by that means the rebellious disposition is cast down and subjected, and the per●ons brought unto the obedience of Christ, 2 Cor 10. 5: and when it prevails not, it heaps up vengeance against the disobedient, ver. 6, Q. But hath God elected some persons before the world began, which only shall be saved? A. Yea certainly, Rom. 8. 30. or else the events of things in time should come to pass without or by some ordering cause then the counsel and decree o● God, which were impiety once to imagine. Q. But doth not the doctrine of Christ's dying for all con●radict this doctrine? A. No surely, because it is the means to work faith effectually in the Elect according to the eternal decree, 1 Thef. 1. 4: 5. Rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their own destruction by their refnsall to believe in the s●●erings of Christ preached and that according to the same eternal decree, 1 Pet. 2. 8. Jude 4. Rom. 8. 33. Q. Why then it seems, that Christ's suffering for all the sins of all aught freely to be preached to all, and not to be limited by any consideration of the doctrive of Election? A. Surely that must needs be so, First because it is the Commission of Christ, Mar. 16. 15. Secondly, Because we do not know who is Elected no otherwise then by the event. Thirdly, because it is as true doctrine to them that are not Elect; as to the Elect, whether they believe it or not. Fourthly, because God hath his end in Christ's suffering for the sins of all, and in the doctrine thereof to all as well when it is not believed, as when it is believed, Luke 2. 34. 1. Cor. 23. 24. 2 Cor. 14. 15. 16. 1 Pet. 2. 6. 7. 8. 9 Fiftly, Because else it is not a direct means to work saith in any at all. Sixtly, Because else unbelievers are not by that m●anes left inexcusable. Obj. But if this be the doctrine and faith to be preached, and believed, may it be concluded frim hence, that that none have saving faith but those that believe this doctrine? A. It is certain, there is no saving faith without believing in the sufferings of Christ; neithnr have any true ground to believe that he suffered for them any otherwise then is declared in Scripture to have suffered for all; yet here we must distinguish, some do not so distinctly understand it to build their faith upon it as others do, who therefore have a weaker faith than others have: yet this is out of all doubt, that no saving faith stands in opposition to it, though some persons weak in the faith possibly may. Obj. But some persons who do appear very godly do oppose it. A. True, but many persons who do appear very godly are not so indeed. Secondly, many godly persons are enemies to the truth, and to themselves too, Mat. 16. 22. 33. Mar. 8. 33. Thirdly, such opposition proceeds not from their faith, but from their ignorance & sinful corruption. Question. But may we safely believe that Christ snffered for the sin of all, and so for us all, and therein our own Salvation, before we know whether we be elected or not? A. Yea surely: for so we are directed Rom: 10: 6: 7: 8. 9 and yet nevertheless by this Call of God to this knowledge & belief, we may be sure that he hath chosen us unto Salvation. Rom: 8: 30. Q: But why is this belief required? A. That we may thereby partake of union with. Christ, and thereby Reconciliation, Adoption, Justification, Sanctification, and Glorification. Joh: 1: 19 Gal: 2: 16: 2 Cor: 5: 20: Gal: 3: 26: Rom: 8: 28: 29: 30: Ast: 26: 18: & 10: 43: & 15: 9: Eph: 3. 17: 18 Q. Are not the Elect Justified before they do believe? A. No surely for they are without Christ, straugers from the Covenant, without Hope or God in the world: dead in sins: children of wrath as well as others: in a state of condemnation. Joh: 3: 18: Eph: 2: 1: 3: 12. Ob: But the Scripture in many places doth manifest Justification to be by the blood of Christ, and doth not mention faith: as Rom: 3: 24: & 5: 9: 18 19: Rev: 1. 3: Heb: 9: 14: 26: 1 Job: 1: 7: Eph ●: 7. and besides, faith is a believing of Remission of sins and consequently Justification, which ●herefore mu●● be before the believing of the same. A. True it is that the matter of our Instification is the blood of Christ shed for all, to be believed by ●ll: and faith hath no other Object: but yet be that believeth not his own Justice and Life in the death of Christ shall never see Light but the wrath of God abideth on him. Joh: 3: 36. and we are justified by faith: not without: Rom: 3: 28: & 5: 1: Gal: 2: 16: Nor yet before we believe; for it is counted for righteousness, not an other thing: Rom: 4: 3: 5: 9: 11: 12: 16. 13: 22: 24: Gal. 3: 6: 7: 8: 9: 11: 14: 33: 34: 26: and the reason is because by it only we partake of Christ's death and sufferings: Joh: 1: 12: & 3: 14: 15: 16: 17: 18: 19 33: 36: & 8: 34: & 11: 25: 26. & 12. 46. 47. 48 Jo. 16. 9 Q. But are not the elect justified in the purpose of God from all eteinity? A. No more than they are called and glorified from all eternity, and that is only predestinated and arpoynted from all eternity to be called and justified in such a time and by such a means as faith in Christ. Rom: 8: 38: 39: 30. Ephe. 1: 4. 5: & 2: 8. 2 Thes. 2: 13: 14. and thereby preserved to glory in the end. Here we must distinguish betwixt the decree of God and the execution of the same decree● the appointment to do a thing, and the doing of the same according to appointment: God did appoint for to justify his Elect in time, and when the time is come, God doth accordingly effect the sam● by giving them Faith thereby making them partaken of union with Christ, and thereby of Reconciliation Adoption and Justification. Q. But when persons do (according to the gospel) believe that Christ suffered for all the sins of all, an● so for them: by which Faith they partake of, or are 〈◊〉 with Christ, and thereby of Reconciliation, Adoption, and Justification: doth God require any further means ●o be by them used tending to Salvation yea or no? A. Yes surely, because it is necessary that this belief be preserved and increased, and the fruits thereof: and the power of sin mortified, which is done by degrees. 2 Pet. 3: 18: 1 Thes. 4: 1: ●0. and God hath appointed means to be used for that purpose by the Saints. Q. What means is that? A. Surely the preaching and hearing of God's word, which is as necessary for Edification as for Conversion: and the administration of the Sacraments, and prayer, and the Discipline of the true Church: ●ll which ought conscionably to be used according to God's word by all true believers as the means of perseverance and increase of Faith, until we come to the end of our Faith the Salvation of our Souls. 1 Pet. 1: 9: Ephes. 4: 12: 13. Math: 26: 28: Act. 2: 39 1 Cor. 5: 5. FINIS. Errata. p. 8. l. 22. for desolation ●. dispensation l. 29 for Re● read Rom. p. 9 l. ● for Isa. read Ephes.