The fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in Gods free love, in giving Christ to dye for the sins of all, and objections to the contrary answered by the congregation of Christ in London, constituted by baptisme upon the profession of faith, falsly called Anabaptists : wherein they vindicate themselves from the scandalous aspersions of holding free-will, and denying a free election by grace.
Saltmarsh, John, d. 1647.

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Reprinted for Giles Calvert ...,
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1648.

Attributed to Saltmarsh by Wing and DNB.
Reproduction of original in the Cambridge University Library.

eng

Grace (Theology)
Election (Theology)
Theology, Doctrinal.

A61014 R38050 (Wing S483). civilwar no The fountaine of free grace opened by questions and answers proving the foundation of faith to consist only in Gods free love, in giving Chr Saltmarsh, John 1648 8270 34 0 0 0 0 0 41 D The rate of 41 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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THE
FOVNTAINE
OF
FREE
GRACE
OPENED
BY
QVESTIONS
AND
ANSWERS
:
Proving
the
Foundation
of
Faith
to
consist
only
in
Gods
free
love
,
in
giving
Christ
to
dye
for
the
sins
of
all
,
and
Objections
to
the
contrary
Answered
by
the
Congregation
of
Christ
in

London
,

constituted
by
Baptisme
upon
the
profession
of
Faith
,
falsly
called
Anabaptists
.

WHEREIN
THEY
VINDICATE
THEMSelves
from
the
scandalous
aspersions
of
holding

free-will
,

and
denying
a
free

Election

Grace
.

Being
the
second
Edition
corrected
and
amended
.

LONDON
,

Reprinted
for
Giles
Calvert
,
at
the
Black
spread
Eagle
at
the
West
end
of
Pauls
.
1648.

To
the
impartiall
Reader
that
desireth
truth
only
for
the
love
of
it
,
Grace
and
peace
to
be
multiplyed
in
this
life
with
happinesse
,
and
salvation
in
the
life
to
come
,
through
Jesus
Christ
.

IT
is
not
a
thing
altogether
unknowne
to
th●se
that
are
any
whit
read
in
Controv●●sies
,
that
many
striving
against
the
errours
of
others
▪
have
sometimes
denied
some
〈…〉
es
,
and
given
their
Opposers
thereby
much
advantage
to
have
a
conceit
of
the
goodnesse
of
their
cause
,
whilest
they
saw
the
manifest
truth
denied
by
those
that
contended
against
them
;
the
which
thing
hath
fallen
out
without
all
doubt
with
the

Armini●ns

of
late
,
who
notwithstanding
they
have
bin
found
to
hold
forth
many
notorious
errou●s
,
raising
the
very
Foundation
of
Christian
Faith
:
to
wit
,
denying

Originall
Sin
,

holding

free
will

and

falling
away
:

Yet
in
asmuch
as
in
confuting
them
,
the
manifest
Truth
hath
bin
denied
for
the
most
part
:

viz.

Christs
suffering
for
the
sinns
of
all
:
Those
Adversaries
have
rather
bin
emboldened
then
informed
,
or
convicted
,
because
they
conceived
,
that
their
adversaries
were
driven
to
deny
the
manifest
truth
,
therfore
they
themselves
were
in
the
Truth
And
on
the
other
side
,
these
erronious
persons
have
glossed
their
errors
under
the
pre●ence
of
being
direct
consequences
of
Christs
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
dilligently
searched
,
as
it
ought
,
hath
caused
many
to
think
evill
of
this
doctrine
,
and
of
us
professing
the
same
,
conceiving
that
wee
cannot
be
the
Church
of
Jesus
Christ
,
whilst
we
(
in
their
conceivings
)
maintaine
such
errours
:
Whereas
we
having
more
narrowly
searched
the
same
,
and
by
seaching
have
found
not
only
that
it
is
a
truth
,
but
such
a
truth
as
is
the
very
foundation
of

saving
faith
.

Doe
therefore
conceive
,
that
wee
,
ought
to
be
so
farre
from
shuning
the
Doctrine
in
respect
of
the
ill
esteem
it
hath
from
others
;
as
that
we
ought
rather
to
owne
it
more
deare
to
us
then
our
lives
,
and
also
to
seek
by
al
meanes
possible
that
may
be
,
to
make
the
same
known
to
others
,
and
for
this
end
serves
this
following
discourse
,
partly
to
cleare
this
doctrine
from
those
evil
consequences
that
are
supposed
undenyably
to
follow
upon
it
;
and
partly
to
manifest
the
excellent
worth
of
this
truth
to
our selves
&
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
.

Courteous
Reader
,

therefore
lend
thy
dilligent
search
of
this
ensuing
discourse
with
the

quotations

therunto
annexed
and
if
thou
finde
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

falsly
called
Anabaptists
.

THE
FOVNTAINE
Of
free
Grace
opened
.

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
?

Because
eternall
life
is
promised
to
whosoever
doe
believe
in
him
,
and
eternall
death
is
threatned
to
them
that
doe
not
believe
.

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.

Q
Why
then
is
eternall
death
threatned
to
mankind
for
not
believing
in
him
?

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
.

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
.

Could
not
Christ
have
effected
,
that
all
should
have
believed
.

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

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
?

Yea
surely
,
for
so
it
is
writren

Iohn
3.
16.

Acts

16.
31.

What
is
that
thing
that
is
to
be
believed
by
all
?

That
which
Christ
hath
commanded
to
be
preached
to
all
,

Rom.

16.
26.

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
?

Peace
and
remission
of
sins
by
Christ
,

Rom
:

10
15.

Ephes.
2.
17.

Luke

2.
10.
14.

&
10.
5.
24.
47.

Acts

13.
38.

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.

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.

Ought
men
to
believe
that
their
sins
are
pardoned
yea
or
no
?

A.
Yea
,

John

11.
26.

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
?

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

us
tho
se
evills
that
a
〈…〉
ends
our
unbelief

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

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.

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

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
?

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.

&
9.
26.
1.

John

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.

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.

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
.

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
,

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.

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

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
,

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.

say
downe
my
life
for
my
sheep
.

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

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
.

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

9.
13

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.

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
.

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
.

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

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
?

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
:

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.

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.

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
,

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

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

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

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
.

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
.

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

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.

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
:

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

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.

But
will
it
not
from
hence
follow
,
that
man
hath
free-will
?

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
:

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
&

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

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
.

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

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.

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
.

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

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
.

But
when
persons
doe
(
according
to
the
Gospel
)
beleive
that
Christ
suffered
for
all
the
sins
of
all
,
and
so
for

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
?

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.

Six
Propositions
,
for
doctrine
agreed
on
as
a
necessary
foundation
,
without
which
we
at
first
did
not
begin
the
practice
of
Baptisme
.

First
,
That
Iesus
Christ
gave
himself
a
ransom
for
all
men
,
1

Iohn
2.
2.
2.
Cor.
5.
15.

Rom.

5.
18

▪

Heb

2
,
9.

Secondly
,
that
remission
of
sins
ou●●t
to
be
preached
to
all
men
,

Luke

24
47
&
10.

〈…〉
&
2.
10.

Acts

10.
36.

&
13.
38.

Eph.
2.
17.

Mar.

16.
15.

Thirdly
,
that
every
one
ought
to
beleeve
the
forgivenes
of
his
sins
through
Iesus
Christ
,

Rom.

3.
25.

Acts
3.
26.
1

John
5.
10
,
11.

Mar.

1.
15.

Acts

17.
30

Fourthly
,
that
no
man
hath
power
by
nature
to
beleeve
in
Christ
.

Eph.

2.
5.
8

▪
10.
1
Cor.
2.
14.

Phil.
2.
13.

John
6.
44
,
65.

Rom.

8.
8.

Fiftly
,
That
nothing
can
be
done
by
us
,
to
cause
God
to
chuse
us
.

John
15.
16.

Rom.

11.
5
,
6.
7
,

chap.
9.
11
,
15
,
16
,
18
,
20
,
23.
1
Cor.

1.
27
,
28
,
29.
1
Cor.
3.
5.

Sixtly
,
that
whosoever
hath
precious
faith
are
give
served
by
the
power
of
God
to
salvation
,
1

Pet.

1.
3

:
4
,
5.

Joh.
13.
1.
Rom.
8.
39.

Ier
,
32.
40.

John

5.
24.

FINIS
.