Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	beget_v	john_n	son_n	4,410	5	5.7448	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61014	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.	1648 (1648)	Wing S483; ESTC R38050	13,442	32

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 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 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

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. Q. But how is it proved that the subject matter of the Gospel required to be preached to the world is that Christ suffered for the sins of al A. First because Christ and the Prophets and Apostles did so teach Isa 53. 6. John 1 29 3. 16 17 6. 51 12. 47. 48. 1 Cor 153 2 Cor. 5. 14 15 c. Secondly Christ required them so to preach Mat 28 18 19 Mar 16. 15. Luke 10. 5. 24. 47 Rom 16. 26. Thirdly the Saints are commended for beleeving so Iohn 4 44. 1 Iohn 4 14. Fourthly because it is a condemning sin in any hearing the Gospel not to beleeve so to wit that Christ dyed for their sins Joh. 3. 18 19 12. 47 48 16 9 1 Iohn 5. 10 Q. But why is such a doctri●● required to be preached to the world to wit that Christ suffered for all the sins of all A. For the working of the beleefe thereof in all in whom the doctrine prevaileth and for the inexcusablenes of the rest 2 Cor. 2. 14 15. 16 4 3. 4 6. 1 2. 10. 4 5 6. 2. Thes. 1. 8. 2. 10. Heb. 2 3. Q But will it not from hence follow that man hath free-will A. No surely for if the Gospel must work faith then it flowes not from the inclination of the will but from the Gospels inlightning the under standing Ephes. 4. 20 23. Gal 3. 2. Rom 1. 16 17. 10 17 and as for the inexcusablenes of the rest which doe not beleive it doth not betoaken a freedome of wil to beleeve but doth bewray a blind mind and an hard heart and a rebellious disposition that will not beleeve the truth though it be declared unto them Acts 13. 41. Iohn 5. 40 44. Ephes. 4 18 Rom 2 7 8 9 Q. Have not all persons a rebellious disposition to the beleeving of the Gospell A. Yes surely untill the preaching of the Gospel prevaile and then and by that meanes the rebellious disposition is cast down subjected and the persons brought unto the obedience of Christ 2 Cor. 10. 5. and when it prevailes not it heaps up vengeance against the disobedient ver. 6. Q. But hath God elected some persons before the world began which only shall be saved A. Yea certainly Rom. 8. 30. or else the events of things in time should come to passe without or by some other ordering cause then the councell decree of God which were impiety once to imagine Q. But doth not the doctrine of Christs dying for all contradict this doctrine A. No surely because it is the means to worke faith effectually in the Elect according to the eternall decree 1 Thes. 1. 4 5. Rom. 8. 30. and to leave the other absolutely inexcusable in the effecting their own destruction by their refusal to beleeve in the sufferings of Christ preached and that accoring to the same eternall decree 1 Pet. 2 8. Iude 4. Rom. 8. 33. Q. Why then it seems that Christs suffering for all the sins of all ought freely to be preached to all and not to be limited by any consideration of the doctrine of Election A. Surely that must needs be so First because it is the Commission of Christ Mar. 16. 15. Secondly Because we doe not know who is Elected no otherwise then by the event Thirdly because it is as true doctrine to them that are not Elect as to the Elect whether they beleeve it or not Fourthly because God hath his end in Christs suffering for the sins of all and in the doctrine thereof to all as well when it is not beleeved as when it is beleeved Luke 2. 34 1 Cor. 23 24 2 Cor 2. 14 15 16. 1 Pet. 2. 6 7 8 9. Fiftly Because else it is not a direct meanes to work faith in any at all 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. Q. But why is this belief required A. That we may thereby partake of union with Christ and thereby Reconciliation Adoption Iustification Sanctifica●ion and Glorification Ioh 1. 19 Gal 2 16 2 Cor 5 20 Gal 3 26 Rom 8 28 29 30. Acts 26 18 10 43 15 9 Eph 3 17 18 Q Are not the Elect Iustified before they doe beleeve A No surely for they are without Christ strangers from the Covenant without Hope or God in the world dead in sinnes