Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	believe_v	die_v	life_n	6,038	5	4.8496	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93608	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.	1645 (1645)	Wing S482; Thomason E1181_3; ESTC R208134	13,080	28

16. 26. Q. What is that A. The Gospell which is glad tydings of good things Mar. 16 15. Rom. 10. 15. 16. Q. What 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. A●s 13. 38. Q. Ought all men to beleive 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 beleive 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 all though men do not beleive A. not so but the matter and meanes 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 beleived John 1. 12. 13. Gal. 3. 26. Q. Ought men to beleive that their fins are pardoned yea or no A. Yea but it is true by consequent of our beleeving that Christ dyed for our sinnes therefore we we shall not dye for them John 11. 26. Ob. But then it seemes that we ought not to beleeve that our sinns are pardoned by a direct Act of Faith 〈◊〉 Christ but we ought to reflect upon our faith for the ground of our beleefe in that particular A. That is not so 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. 39. 5. and he that doth truly beleive that Christ God man hath suffered for his sins cannot but beleive 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 beleive the latter that doth not upon true grounds beleive the former Q. Ought all to beleive 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 vs our sins A. Because forgivenes of sins is by faith in Christ and though all ought yet all doe not beleive in Christ and those that doe not fully deleive as they ought and therefore ought to pray that God would give and increase in us the beleiving in Christ the forgivenesse of sins and remove from us evil that attends our unbeleefe Q. Are there any evills then that attend the unbeleefe of Godsowne people A. Yea surely for God doth rebuke chastice and judge the em for it with temporall judgements helping them thereby as his children to mortifie the sin that remaineth in them keeping them by this meanes from eternall damnation 1 Cor. 11. 32. Heb. 12 5. 10. 11. Rev. 3. 19. Q. Are not all the sinnes of all beleevers washed away in the blood of Christ A. Yes and of all unbeleevers too as a truth to be beleeved by all Rom. 3. 22. 23. 24. 25. Joh. 1. 29. 12. 47. Chap. 3. 16. 17. Q. Is not the sin of unbeleefe washed away in the Blood of Christ A Yes as a truth to be beleived or else beleivers themselves could have no certainty of Salvation Q. Why then are not all saved A. Because they that beleeve not have no part in Christ nor his sufferings Q. But are not the sinnes of beleivers washed away other●ais then in unbeleivers A. Yes surely and so they are otherwais washed away in a glorified beleever 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 sinnes of all beleivers so washe away as that the guilt doth not remaine aagainst 〈◊〉 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 temporall Judge●●ments as meanes to helpe them therein 1 Cor 11 32 Heb 12 5 10 11 Rev 3 19 Q. But wheter doth God in these rebukes chastiseiments temporall judgments exercised upon his saiuts intend therein the satisfaction of justice by that meanes A. Not so for that is sanctified in Chr. sufferings which they parrake of by faith effectually to the justifie of their persons from condem but not for the justification of their evill actions which God doth as much dislike is displeased with in his owne people as in others doth in love to their persons shew manifest his displeasure against those evill actions by chastisements temp. judgments in his own children more then in others Q. Hath Christ then suffered for all the sins of all though they be unbeleevers 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 9 9 26. 1 John 2 2. 2. because Christ hath apoynted remission of sins in his name by his death to be preached to all unbeleevers Lnk 10 5 24 47 Mar 16 15 Ephe. 2 17 Act 13 38. 3. Because else there is no meanes that an unbeleever should become a beleever by For how shall they beleeve in him of whom they have not heard Ro 10 14. 4. Because it is the greatest sin in an unbelever not to beleeve 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 temporall benefit but not for justification and salvation A Some there be that doe enjoy no more then an outward and temporall 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 beleeving the forgivenesse of their sins in the sufferings of Christ that they might be saved as the Scriptures next before mentioned do shew with Luke 10. 11. Acts 13. 46. Rom. 2. 4. 5. 2 Pet. 3. 15. And secondly this overthrowes the office of the Gospell and Faith because whatsoever Christ suffered for must be preached and beleived and no more 1 Cor. 15. 2. 3. Now then if he suffered to procure an outward and temporall benefit and not for justification and salvation then that must be preached and beleived and no more and what need that he preached or beleived either if that were all se●ing all doe enjoy that though it be neither preached nor beleeved

sins of all that whosoever beleiveth in him may be purged Q. Is there any power in man by nature to beleive this Doctrine A. No surely he cannot know it for it is a foolish Doctrine and emnity to the wisedome 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 eternall life only to those that beleive and eternall death to those that doe not seeing it is not in their own power A. First that he might by meanes of those promises and threates worke 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 threates will move us to embrace free mercy Acts 13 16. 51 18 6 7 Thirdly that the grace of God might as well appeare in giving power to beleive as in giving Christ and in him forgivenes of sins to be beleeved Rom 9 16 11 5 6 7 Psal 2 13. Fourthly that we might apply our selves unto God in the use of those meanes that he hath appoynted for the working of Faith in us John 6 27 Isa 55 3. Fiftly that we might wholy 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 Rom 10 17 Iohn 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 beleive 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 appeares Q. But whether doth it not follow from hence that Gods 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 wholy mans evill worke but not so but that the receiving esteeming or improoving the same power must be considered to proceed from the covenant it selfe and not from man it must needs therefore be attributed to God only who proporioneth the dispensation effectually according to his owne Decree of Election Q. Ought every one to beleeve then that Christ dyd for all the sins of all A. Yea surely or else how shall each person beleive he suffered for their sins Obj. But it seemes incongreous that one should be required to beleive 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 beleive 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 then 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 then I beleeving tha doe necessarily beleive that he suffered for me Obj. But if this be saving faith to beleive that Christ suffe●ed 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 doe say it doe not truely beleeve it and whosoever do beleeve it do 〈◊〉 beleeve that there is the matter of eter●all death in all 2 Cor. 5 14 and doe necessarily beleive an infinite love extended to all John 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 John 4 10 14 19. Thirdly Christs yoake is easie 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. foolishnes to the learned Gretians a●stomling bock to the Jewes who cannot endure that the unlearned vitious Publicans and harlots should be free by the grace offered in the Gospell Luke 7. 39. 15. 2. by their beleiving that Christ suffered for all should thereby only be saved Obj. 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 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 soone as any other and I have no ground to the contrary Obj. But I may be certaine if I beleive A. This is to make the foundation of faith to stand in my beleeving and not in Christ and also to make my first beleeving without any certaine truth to ground it selfe upon and is a supposition of an impossibility to wit of a firme beleeving that which cannot be knowne 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 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 sins of all 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 doctrine of reconciliation no grace or peace at all Obj. But it may be preached that Christ dyed for beleivers A. That is no glad tydings to the world which doe not yet beleeve neither will such a doctrine worke faith whereas Christ hath appoynted a Gospell 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 and so by consequence before there be any thing to be beleeved and so by the same consequence impossible there should be any beleever for how shall they beleeve on him of whome they have not heard Rom. 10. 14. Obj. But men must first feare God or have some worke of God wrought in them Acts 13. 26. before it may be lawfull to preach the Gospell to

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 Cnogregation of Christ in London constituted by Baptisme upon the profession of Faith falsly called Anabaptists WHEREIN THEY VINDICATE THEM-Selves from the scandalous aspersions of holding Free-will and denying a free Election by Grace LONDON Printed in the Yeare 1645. To the impartiall Reader that desireth truth only for the love of it Grace and Peace be multiplied in this life with happinesse and salvation in the life to come through Jesus Christ IT is not a thing altogether unknowne to those that are any whit read in Controversies that many striving against the errours of others have sometimes denied some truthes and given their Opposers thereby much advantage to have a concei●e of the goodnesse 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 errours rasing the very Foundation of Christian Faith to wit denying Originall Sin holding Free will and Falling aw● Yet in as much as in confuting them the manifest Truth hath been denyed for the most part viz. Christs suffering for the sins of all These Adversaries have rather been emboldned 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 erronious persons have glossed their errours under the pretence 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 diligently searched as it ought hath caused many to thinke evill of this doctrine and of us professing the same conceiving that wee can not be the Church of Jesus Christ whilst wee in their conceivings maintaine such errours 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 Doe therefore conceive that wee ought to be so farre from shunning the Doctrine in respect of the ill esteem it hath fro● others as that we ought rather to owne it more deare to us then our lives and also to seeke by all 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 and others it being so farre from makeing 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 falsly called Anabastsapt THE FOUNTAINE Of Free Grace opened Q. What meanes hath God provided for mans 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 beleeue in him for Salvation A. Yea. Q. And why A. Because eternall life is promised to whosoever doe beleeive in him and eternall death is threatned to them that doe not beleive Q. Are not all under the penalty of everlasting damnation though there were never a Christ to be beleived on A. Yes surely for so it doth appeare Rom. 3. 9. 23. ch 5. 12. 16 17. 18. 19. Q. Why then is eternall death threatned to mankind for not beleiving in him A. For two causes First for that Christ having suffered the punishment of our sins we should not suffer if we beleive in him the want of which therefore causeth our sins to rest upon us still and Secondly because the not beleiving 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 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 unlesse we beleeve hence it is that we are justified by faith in Christ nor without for he that beleeveth not shall 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 himselfe and must be tried according to his t●n● whereon he leaneth Obj. But yet it semeth 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 beleeve 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 then it seemes that Christ suffered in vaine A. Not so for in that those that beleeve in him are saved and those that beleeve not have no excuse to make for themselves why they beleeve not in him therefore he died not in vain Q. Could not Christ have effected that all should have beleeved 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 himselfe to suffer Joh. 10. 18 and he is free also in quickning the soules of whom he will Joh. 5. 21. Ob. Why doth Christ say Mat. 23. 37. How oft would I gathered thy children together and yee would not A. It was not to shew that auy thing was impossible or too hard for Christ to doe but only to shew the aversnes of those people to the meanes 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 beleeved by all A. That which Christ hath commanded to be preached to all Rom.

them A. Not fo for then it cannot be said that any are begotten by preaching if persons must have a life and being in godlynesse before which is contrary to these Scriptures Jam. 1. 18. 1 Cor. 4. 16. 1 Pet. 1. 23. Secondly then it is unlawfull to preach the Gosto all Nations even to them that doe not feare 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 Proselites from the naturall Jewes by the application of fearing God and when he saith to you that is you Jewes 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 Gospell 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 beleeving so John 4 44 1 John 4 14. Fourthly because it is a condemning sin in any hearing the Gospell 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 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 beleefe thereof in all in whom the doctrine prevaleth 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 Gospell must worke faith then it flowes not from the inclination of the will but from the Gospels inlightning the understanding Ephes. 4. 20. 23. Gal. 3. 2. Rom. 1. 16. 17. 10. 17. and as for the inexcusablenes of the rest which do not beleive it doth not betoaken a freedome of will to beleive but doth bewray a blind mind and an bard heart and a rebellious disposition that will not beleive the truth though it be declared unto them Acts 13. 4● Iohn 5. 40. 44 Ephes. 4. 18. Rom. 2. 7. 8. 9. Q. Have not all persons a rebellians disp●sition to the beleiving of the Gospell Ans. Yes surely untill the preaching of the Gospell prevaile and then and by that meanes 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 prevailes not it heapes up vengance against the disobedient ver. 6 Q. But hath God elected some persons before the world began which only shal be saved A. Yea certainly Rom. 8. 30. or else the events of things in time should come to passe without or by some ordering cause then the counsell and decree o● God which were impiety once to imagine Q. But doth not the doctrine of Christs dying for all con●radict this doctrine A. No surely because it is the meanes to worke 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 owne destruction by their refnsall to beleive in the s●●erings of Christ preached and that acording to the same eternall decree 1 Pet. 2. 8. Jude 4. Rom. 8. 33. Q. Why then it seemes 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 doctriue 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. 14. 15. 16. 1 Pet. 2. 6. 7. 8. 9. Fiftly Because else it is not a direct meanes to worke saith in any at all Sixtly Because else unbeleevers are not by that m●anes left inexcusable Obj. But if this be the doctrin and faith to be preached and beleeved may it be concluded frim hence that that none have saving faith but those that beleeve this doctrine A. It is certaine there is no saving faith without beleiving in the sufferings of Christ neithnr have any true ground to beleeve 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 doe who therefore have a weaker faith then others have yet this is out of all doubt that no saving faith stands in opposition to it though some persons weake in the faith possibly may Obj. But some persons who doe appeare very godly doe oppose it A. True but many persons who doe appeare 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 sinfull corruption Question But may wee safely beleeve that Christ snffered for the sinn of all and so for us all and therein our owne 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 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 beleefe 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 doe beleeve A. Noe surely for they are without Christ straugers 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 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 beleeving of Remission of sinnes and consequently Justification which ●herefore mu●● be before the beleeving of the same A. True it is that the matter of our Instification is the blood of Christ shed for all to be beleeved by ●ll and faith hath no other Object but yet be that beleeveth not his owne 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 beleive for it is counted for Righteoufnesse 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 Christs 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 then 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 meanes as faith in Christ Rom 8 38 39 30. Ephe. 1 4. 5 2 8. 2 Thes. 2 13 14. and therby preserved to glory in the end Heere we must distinguish betwixt the decree of God and the execution of the same decree● the appoyntment to doe a thing and the doing of the same according to appoyntment God did appoynt for to justifie his Elect in time and when the time is come God doth accordingly effect the sam● by giving them Faith therby making them partaken of union with Christ and therby of Reconciliation Adoption and Justification Q. But when persons doe according to the Gospell beleive that Christ suffered for all the sinnes 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 meanes ●o be by them used tending to Salvation yea or no A. Yes surely because it is necessary that this beleife be preserved and encreased and the fruits therof and the power of sinne mortified which is done by degrees 2 Pet. 3 18 1 Thes. 4 1 ●0 and God hath appoynted meanes 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 ●ll which ought conscionably to be used according to Gods word by all true beleivers as the meanes of perseverance and encrease of Faith untill 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.