Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	word_n	14,132	5	4.8692	4	true

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

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 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 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 ●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

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. ●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

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