Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	spirit_n	6,496	5	5.0614	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

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.