Q What meanes hath God provided for mans salvation?

A. God so loved the world, that he gave his only begotten Son, that whosoever belie­veth in him, should not perish, but have eternall 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 eternall life is promised to whosoever doe believe in him, and eternall death is threatned to them that doe 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 appeare, Rom 3. 9. 23. ch. 3. 12, 16, 17. 18. 19.

[Page 2] Q Why then is eternall death threatned 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 grevious sin, and doth deserve condemnation more then any other sin of any other kind, John 3 18. Heb. 2 3. 4.

Q. Hath Chrict then suffered the punishment due for the sins of all mankind?

A. Yes surely, for so it is written 2 Cor. 5. 15, Heb. 2. 9 1 Tim 2 6. Isa. 53. 6. Iohn 1. 29. and 3. 16. 17. 2. John 2. 2. John 6. 51. & 4. 42. & 12. 47.

Ob. Then all mankind must needs be saved, or else God be unjust in punishing our sins in Christ, and in us also.

A. It doth not follow, for though our sins are punished in Christ, yet they are not pardoned in us unlesse we believe: hence it is that we are justified by faith in Christ, not without: for he that believ­eth not shal be damned Mar. 16. and the reason is, because else Christ hath not the Honour of Medi­atourship as means of pardon of sins. And second­ly, he that trusts not in Christ trusts in himself, & must be tryed according to his trust whereon he leaneth.

[Page 3] 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 Ioh. 3. 16. and the rest left without excuse Ioh. 12. 47. 48. which could not be if he had not suffered the punishment due for the sins of all.

Obj. But yet then it seemes that Christ suffered in vaine.

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 suffered not in vaine.

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 worke faith in all, he was free in the giving of himself to suffer. Ioh. 10. 18. and he is free also in quickning the soules of whom he will Ioh. 5. 21.

Obj. Why doth Christ say Math. 23. 37. How oft would J have gathered thy children together, and ye would not.

A. It was not to shew that any thing was impossi­ble or too hard for Christ to do, but only to shew the aversnes of those people to the means of grace afforded.

Q. Shall every one that believeth in Christ be saved?

[Page 4] A. Yea surely, for so it is writren Iohn 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 Gospell which is glad tydings of good things, Mar. 16. 15. Rom. 10. 15, 16.

Q. VVhat are those glad tydings?

A. Peace and remission of sins by Christ, Rom: 10 15. Ephes. 2. 17. Luke 2. 10. 14. & 10. 5. 24. 47. Acts 13. 38.

Q. Ought al 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 mens sins then remitted in Christ, as a truth to be preached to, and to be observed by al though men be not yet believers.

A, Not so, but the matter and meanes of remission of sins is true in Christ for all, 1 Iohn 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 sins are pardon­ed yea or no?

A. Yea, John 11. 26.

[Page 5] Q. But ought we not to believe that our sins are pardo­ned by a direct Act of faith, in Christ, or ought wee to reflect upon our faith for the ground of our beliefe in that particular?

A. Not the latter, but the former, because by the same Faith by which Christ is understood to be the meanes of the remission of sins, by the same he is understood to be such an effectuall meanes as nothing is needfull to be added thereto; seeing his death is our life, for by his stripes we are heal­ed Isa. 53. 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 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 forgivenes of sins is by faith in Christ, and though all ought, yet all doe not believe in Christ; and those that do, do not so fully believe as they ought, and therefore ought to pray, that God would give and increase in us the believing in Christ the forgivnesse of sins, and remove from [Page 6] us tho se evills that a [...]ends our unbelief

Q Are there any evills that attend the unbeliefe then of Gods own people?

A Yea surely, for God doth rebuke, chastise, and judge them for it, with temporall judgments, help­ing them therby as his children to mortify the sin that remaineth in them, keeping them by this meanes from eternall damnation. 1 Cor. 11 23. 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 sinne of unbeliefe 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 other­ways then in unbelievers?

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. [...]3. 9. 10. 11. 12. Col. 3. 3. 4. 1. Joh. 3. 2. Rom. 8. 23.

Q. Are not all the sinnes of all believers so washt a­away [Page 7] as that the guilt doth not remaine at all against them?

A. Yes, so as they shal never come into condem­nation. Joh. 5. 24. but not so, but that as yet they need mortification: and in that respect are subject to rebuke, chastisement, & temporall Iudgements as meanes to help them therein. 1. Cor. 11. 22. Heb. 12. 5. 10. 11. Rev. 3. 19. which the glorified Saints need not.

Q. But whether doth God in these rebukes, chastise­ments and temporall Iudgements exercised upon his Saints intend therein the satisfaction of justice by that meanes?

A. Not so, for that is satisfied in Christs sufferings which they partake of by faith effectually to the justification of their persons from condemnation, but not for the justification of their evill actions which God doth as much dislike, and is displea­sed with in his own people as in others, and doth in love to their persons shew and manifest his dis­pleasure against those evil actions, by chastisments and temporall judgements, in his own children more then in others.

Q. Hath Christ then suffered for all the sins of all though they be unbelievers?

A. Yes surely, and that doth appeare: First be­cause that is the plaine 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. [Page 8] 9. & 9. 26. 1. John 2. 2.

2. Because Christ hath appointed remission of sins in his name, and by his death to be preached to all unbelievers, Luke 10. 5. & 24 47. Mar. 16. 15 Ephe. 2 17. Act. 13: 38.

3. Because else there is no meanes that an unbe­liever should become a believer by: For how shall they believe in him of whom they have not heard, Rom. 10. 14.

4. Because it is the greatest sin in an unbeliever, 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.

Ob. True it is, and may be granted, that Christ suffered for all to procure an outward and tempo­rall benefit, but not for justification and salvation.

A. Some there be, that doe enioy no more then an out­ward and temporall benefit, it is true▪ and it had been good for such they never had enioyed it. Mat. 36. 24. because they received not the love of the truth, by belie­ving the forgivenesse of their sinns in the sufferings of Christ, that they might be saved, as the Scriptures next before mentioned doe shew, with Luke 10. 11. Acts 13. 46, Rom. 2. 4. 5. 2. Pet. 3.

And secondly, this overthrowes the office of the Gos­pell and faith, because what soever Christ suffered for, must be preached & believed, & no more, 1 Cor. 15. 2. 3. and that is remssion of sins, Act 13. 38. 39. Now then if he suffered to procure an outward temporall benefit, [Page 9] and not for iustification and salvation, then that must be preached and believed and no more, and what need that be preached or believed either if, that were all, see­ing all doe enioy that though it be neither preached nor believed.

Obi. But Christ saith, John. 17. 9. I pray not for the world: Therefore surely he did not dye for the sins of all the world.

A. Christs prayer is to be destinguished in respect of the thing prayed for (to wit) some things were speciall only belonging to the Saints, ver. 9. compa­red with v. 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 things in speciall belonging only in peculi­ar to the Saints.

Obj. But Christ saith, I know that thou hearest me alwayes.

A. True, and therfore Christ was hard 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, whether men believe▪ it or not: And thus the sufferings of Christ and his prayer for all is of equal extention, as a meanes tending to cause them to believe, and if they do not, they are left without excuse.

Obj. But Christ saith, John 10. 15. I say downe my life for my sheep.

[Page 10] A. True, & so doth not the hireling, & this is his meaning in so saying, and not to exclude any per­son, as such for whom he hath not laid dwone his life. Ob. 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 cal­ed his people, and so these places meane, the one being spoken by Zachary, the other to Joseph, both Isralites, for the comfort of that people in speciall in the time while that dispensation lasted, yet not so then as to exclude others, as appears, Luk 2. 30. 31. 32. John 11. 50. 51. 52. Act 13. 46 47. Isa. 49. 16. therfore 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 appeares in Rom 5. 19. by one mans disobedience many were made sinners, that is all: and also in Dan. 12. 2.

Obj. It is said Ephe. 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 al: Therfore by saying he gave himself for it, it is not to exclud any for that were to make the Scripture to contradict it selfe, but only to shew that the Church did par­take of such love from Christ as a pattern to hus­bands towards their wives. And it may aswell [Page 11] be concluded, because Paul said Christ, loved me and gave himselfe for me, that he gave him­selfe for no other, as because he loved the Church, and gave himself for it: Therfore not for all.

Ob. But Christ saith Iohn 15. 13. greater love then this hath no man, when any man b [...]stoweth his life for his friends: Therefore Christ suffered nor for the sinnes 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, then any that is among men.

Obi. 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 destinguish 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 performe that have faith given unto them, whereby they doe apply the benefit of this price; in which latter respect they only are said to be redeemed: yet in respect of price, Christ suffered for the sinnes of all:

Obi: But Christ doth not call all, for he saith Mat [Page 12] 9. 13: I am not come to call the righteous, but sinners to Repentance: Therfore he suffered not for the sins of all.

A: God admonisheth all men every where to re­pent. Acts 17:30: and therfore 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 farre as any thought themselves more righteous then others, so farre forth they doe necessarily exclude themselves from the call of Christ more then others.

Obi. But it seemes 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, then we had before.

Obi. But Paul saith Rom. 8. 32. he that spared not his own Son, but gave him up for us all, how shall he not with him freely give all things also: But God doth not give all things freely unto all, universally: therefore he suffered not for all.

A. Al things are so inseperably united unto Christ, that unto whomsoever Christ is offered, all things are offered with him, and whosoever receiveth Christ, receiveth all things with him, Iohn, 13. 20. Mat: 10: 40: Luke 10: 16: 1 Tim 4 8. Mat. 6. 3. and whosoever denyeth or refuseth Christ, refu­seth all things with him, Lu. 12. 8. 9. & 9: 26: 2 Tim. [Page 13] 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 Ephe. 3. 17. which God only gives to his elect, Tit. 1. 1. Ro. 8. 28. 29, 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 faith, and Christ by faith, be not given to all: and this appeares 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 abundantly purge the conscience, then the blood of Buls and Goates did purifie the flesh: but the blood of Buls and Goates, and the ashes of an Heifer sprinkling the uncleane sanctified to the purifi­ing of the flesh: and all have not their consciences pur­ged by the blood of Christ: Therefore he suffered not for all.

A. True it is, that the blood of Christ 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 hy­sop) sprinkle it upon the conscience, and no mar­vell though they remain unclean still: And so if the beasts were slain, yet unlesse the blood were sprin­kled on the unclean, they would remain so in their flesh stil: Yet this hinders not, but that Christ suffe­red for the sins of all, that whosoever beleeveth in him being thereby purged, may be saved.

Q Is there any power in man by nature to believe this Doctrine?

[Page 14] A. No surely, because he cannot know it, for it is a foolish Doctrine, & enmity to the wisedom of every naturall 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 Iohn 4. 13, 14 and all men naturally are more averse unto this then unto any other thing, Iohn 5. 40, 44. Matt. 23. 37:

Q. Why doth God promise eternall life only to those that beleeve, and threaten eternall death to those that doe not, seeing it is not in their own power by na­ture?

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: 11: 20:

2. That we might appear more inexcusable, when neither promises nor threats will move us to im­brace free mercy, Acts 13: 46, 51: & 18: 6, 7:

3: That the grace of God might as well appear in giving power to beleeve, as in giving Christ and in him forgivenes of sins to be beleeved, Rom. 9. 16. & 11. 5, 6, 7. Psal. 2, 13.

4. That we might apply our selves unto God in the use of those meanes, that he hath appointed, for the working of Faith in us, John 6. 27. Isay 55. 3.

5. That we might wholly deny our selves, and search, and by searching find in the Covenant of Grace matter of free conveyance of power to be­leeve, [Page 15] whatsoever is required to be beleeved, Ro. 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 iustice of God to require persons to beleeve with penalties annexed thereunto, see­ing it is not in their power by nature?

A. Yea, see in 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 appeares.

Q. But whether doth it not follow from hence that Gods grace is subiected unto man, whether he will op­pose, despise, or neglect the same yea or no?

True, so far as to leave man inexcusable for so doing, seeing the opposing dispising, or neglecting is wholy mans evill work, but not so, but that the receiving, esteeming, or improving the same power must be considered to proceed from the covenant it self originally, and not from man, it must needs therefore be attributed to God only, who propor­tioneth the dispensation thereof effectually accor­ding to his own Decree of Election.

Q. Ought every one to beleeve then that Christ dy­ed for all the sins of all?

A. Yea surely, or else how shall each person be­leeve he suffered for their sins?

Ob. But it seems incongreous, that one should be [Page 16] required to beleeve what Christ did for others?

A. Not so, for if the benefit of Christs sufferings be to be preached unto others, it is then necessary to beleeve 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 ther is not, then the question is, if he have not suffered for all, how shall I find that he suffered for me? But if he hath suffered for all as the truth is he hath. Heb. 2. 9. then I beleeving that doe necessarily believe that he suffered for me.

Ob. But if this be saving faith to beleeve that Ch [...]st suffered for all, then 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 beleeve it; and whosoever do beleeve it, do necessarily be­leeve that there is the matter of eternall death in all, 2 Cor: 5: 14: and do necessarily beleeve an infi­nite love extended to all, Iohn 3: 16: and all per­sons thus beleeving will necessarily be constrained to love God, and all things according to God, 2 Cor: 5: 14, 15: 1 Iohn 4: 10. 14, 19:

[...]sts yo [...] is easie in the nature of it, Mat. 11: 3 [...]: and that is it that makes it most hard and difficult to our nature, Mat. 7: 14: foolishnes to the learned Grecians, & a stumbling block to the Iewes [Page 17] who cannot endure, that the unlearned vitious Publicans and Harlots should be free by the grace offered in the Gospel, Luke 7: 39. & 15: 2. by their beleeving that Christ suffered for all, should therby only be saved.

Ob. But it sufficeth to saving faith, that Christ be beleeved to be the Son of God, and was sent and came into the world to save sinners indifinitely though not al?

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.

Ob. But I may be certain if I beleeve?

A. This is to make the foundation of faith to stand in my beleeving, and not in Christ & also to make my first believing without any certain truth to ground it self upon, and is a supposition of an impossiblity, (to wit) of a firme beleeving that which cannot be known whether it be true or not: wheras on the contrary it being a revealed truth, that Christ did cast death for every man, Heb. 2. 9. each person hath a ground in that word of truth to beleeve, that he dyed for him, and none hath any excuse that doth not beleeve 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 sinnes of al.

[Page 18] A. Yes surely, for without this no man hath any thing to preach to the world, no Gospell of glad tydings, no remission of sins, no doctrin of reconciliation, no grace [...]peace at all.

Obj. But it may be preached that Christ dyed for beleivers,

A. That is no glad tydings to the world, which do not yet beleeve: neither wil 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 beleevers before Christ dyed for them, or at least before it may be preached unto them, that Christ dyed for them, & so by consequence before there be any thing to be beleeved: & so by the same consequence impossible there should be any belee­ver, for how shall they beleeve on him of whom they have not heard, Rom. 10. 14.

Obj. But men must first feare God, or have some work of God wrought in them, Acts 13. 26. before it may be lawfull to preach the Gospel to them.

A, Not so, for then it cannot be said, that any are begotten by preaching, if persons must have a life & being in godlinesse before: which is contrary to these Scriptures, I [...]m. 1. 18. 1 Cor. 4. 16. 1 Pet▪ 1. 23.

Secondly, then it is unlawfull to preach the Gos­pel to all Nations, even to them that doe not feare [Page 19] God, which is contrary to these Scriptures, Mar: 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 Proselites from the naturall Iewes by the appelation of fearing God: and when he saith, to you, that is you Jews, both by nature & religion, to you in the first place accordiug to the commission of Christ, Luke 24 47. as therein offering mercy to them, and they re [...]sing 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 al?

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: 153, 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 belee­ving so, Iohn 4 44. 1 Iohn 4 14.

Fourthly, because it is a condemning sin in any hearing the Gospel not to beleeve so (to wit, that Christ dyed for their sins, Joh. 3. 18, 19 & 12. 47, 48 & 16: 9: 1 Iohn 5. 10:

Q. But why is such a doctri [...] required to be preach­ed to the world; to wit, that Christ suffered for all the sins of all?

[Page 02] A. For the working of the beleefe thereof in all, in whom the doctrine prevaileth, and for the inex­cusablenes 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 free-will?

A. No surely, for if the Gospel must work faith, then it flowes not from the inclination of the will, but from the Gospels inlightning the under standing, Ephes. 4. 20: 23. Gal: 3. 2. Rom 1. 16, 17. & 10: 17: and as for the inexcusablenes of the rest which doe not beleive, it doth not betoaken a freedome of wil to beleeve, but doth bewray a blind mind, and an hard heart, and a rebelli­ous disposition, that will not beleeve the truth, though it be declared unto them, Acts 13. 41. Iohn 5. 40, 44. Ephes. 4: 18: Rom: 2: 7, 8, 9:

Q. Have not all persons a rebellious disposition to the beleeving of the Gospell?

A. Yes surely, untill the preaching of the Gos­pel prevaile, and then, and by that meanes the re­bellious disposition is cast down & subjected, and the persons brought unto the obedience of Christ, 2 Cor. 10. 5. and when it prevailes 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 passe, without or by some other ordering cause then the councell & [Page 21] decree of God, which were impiety once to ima­gine.

Q. But doth not the doctrine of Christs dying for all contradict this doctrine?

A. No surely, because it is the means to worke faith effectually in the Elect according to the eter­nall decree, 1 Thes. 1. 4, 5. Rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their own destruction by their refusal to beleeve in the sufferings of Christ preached and that accor­ing to the same eternall decree, 1 Pet. 2▪ 8. Iude 4. Rom. 8. 33.

Q. Why then it seems, that Christs suffering for all the sins of all ought freely to be preached to all, and not to be limited by any consideration of the doctrine of E­lection?

A. Surely that must needs be so, First, because it is the Commission of Christ, Mar. 16. 15.

Secondly, Because we doe 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 be­leeve it or not.

Fourthly, because God hath his end in Christs suffering for the sins of all, and in the doctrine thereof to all as well when it is not beleeved, as when it is beleeved, Luke 2. 34 1 Cor. 23 24 2 Cor: 2. 14, 15, 16. 1 Pet. 2. 6, 7, 8, 9.

Fiftly, Because else it is not a direct meanes to work faith in any at all.

[Page 22] Sixtly, Because else unbeleevers▪ are not by that meanes left inexcusable.

Ob. But if this be the doctrine and faith to be prea­ched, and beleeved, may it be concluded from hence, that none have saving faith but those that beleeve this doctrine?

A. It is certaine, there is no saving faith without beleeving in the sufferings of Christ; neither have any true ground to beleeve that he suffered for them any otherwise, then he 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 ther­fore have a weaker faith then others have: ye [...] this is out of all doubt, that no saving faith stands in opposition to it, though some persons weak in the faith possibly may [...] ▪

Ob. But some persons who do appeare very godly doe 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 and sinfull corruption.

Question. But may we safely beleeve that Christ suffered for the sinne of all, and so for us, and there­in [Page 23] our own Salvation, before we know whether we bee elected or not?

A. Yea surely, for so we are directed, Rom: 10. 6, 7, 8, 9. and yet neverthelesse by this call of God to this knowledge & beleife, 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, Iusti­fication, Sanctifica [...]ion, and Glorification, Ioh: 1. 19: Gal: 2: 16: 2 Cor: 5: 20: Gal: 3: 26: Rom: 8: 28: 29: 30. Acts 26: 18: & 10: 43: & 15: 9: Eph: 3: 17, 18:

Q: Are not the Elect Iustified before they doe be­leeve?

A: No surely for they are without Christ stran­gers from the Covenant, without Hope or God in the world: dead in sinnes: children of wrath as well as o­thers: in a state of condemnation: John 3: 18: Eph: 2: 1: 3: 12:

Ob But the Scripture in many places doth mani­fest Iustification to be by the blood of Christ, and doth not mention fai [...] Rom: 3: 24: & 5: 9. 18, 19: Rev: 1: 3: Heb: 9: 14, 26: 1 John 1: 7: Ephes: 1: 7: and besides, faith is a beleeving of Remission of sinnes, and consequently Iustification, which therfore must be before the beleeving of the same.

A. True it is that the matter of our Iustification is the blood of Christ shed for all, to be beleeved by all: and faith hath no other Obiect: but yet he that belee­veth [Page 24] not his own Iustice and Life in the death of Christ shall never see Light, but the wrath of God abideth on him: Ioh. 3. 36. and we are justified by faith: not with­out: Rom. 3. 28. & 5. 1. Gal. 2 16. Nor yet before we beleive, for it is counted for Righteousnesse, not another thing: Ron. 4. 3, 5 9 11, 12, 16. 13, 22, 24, Gal. 3, 6, 7, 8, 9. 11, 14, 22, 24, 26. And the reason is because by it only we partake of Christs death and sufferings▪ Joh. 1. 12. & 3. 14, 15, 16, 17, 18, 19 33. 36, & 8. 24. & 3. 11. 25. 36. & 12, 46, 47. 48. Joh. 16. 9.

Q. But are not the elect justified in the purpose of God from all eternity?

A. No more then they are called and glorified from al eternity, and that is only predestinated and appointed from all eternity to be called & justifi­ed in such a time, and by such a meanes as faith in Christ- Rom. 8. 28, 29, 30. Eph. 1, 4, 5. & 2. 8. 2 Thes. 3. 13, 14. and therby 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 justifie his Elect in time, and when the time is come, God doth accordingly effect the same by giving them Faith, therby making them partakers of union with Christ, and therby of reconciliati­on, adoption and justification.

Q. But when persons doe (according to the Gospel) be­leive that Christ suffered for all the sins of all, and so for [Page 25] them: by which Faith they partake of, or are one with Christ, and thereby of Reconciliation, Adoption, and Iustification: doth God require any further means to be by them used tending to Salvation, yea or no?

A. Yes surely, because it is necessary that this be­leife be preserved & encreased, and the fruits ther­of: and the power of sin mortified, which is done by degrees. 2 Pet. 3. 18. 1 Thes. 4. 1. 10. and God hath appointed means to be used for that purpose by the Saints.

Q. What meanes is that?

A. Surely the preaching and hearing of Gods 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: all which ought conscionably to be used according to Gods word by al true believers as the meanes of perseverance and encrease of faith, until we come to the end of our Faith the Salvation of our Souls. 1 Pet. 1. 9. Eph. 4. 12, 13. Matth. 26. 28. Acts 2. 38, 1 Cor. 5. 5.