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 by 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 thâ—se that are any whit read in Controvâ—â—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 Arminiâ—ns of late who notwithstanding they have bin found to hold forth many notorious errouâ—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 preâ—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 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. 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 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 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. 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 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. â—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 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 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 and not for iustification and salvation then that must be preached and believed and no more and what need
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 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 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 Châ—â—st suffered for all then who is it but will be saved for all men will sayâ— 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 yoâ— is easie in the nature of it Mat. 11 3â— 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 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 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 â—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
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 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 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. 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 ouâ—â—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