Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	eternal_a	see_v	6,178	5	3.7252	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85551	Truths victory against heresie; all sorts comprehended under these ten mentioned: 1. Papists, 2. Familists, 3. Arrians, 4. Arminians, 5. Anabaptists, 6. Separatists, 7. Antinomists, 8. Monarchists. 9. Millenarists, 10. Independents. As also a description of the truth, the Church of Christ, her present suffering estate for a short time yet to come; and the glory that followeth at the generall resurrection. / By I.G. a faithfull lover and obeyer of the truth. Imprimatur, John Downame.	Graunt, John, of Bucklersbury.	1645 (1645)	Wing G1597; Thomason E277_7; ESTC R200005	70,586	79

Christian Church the washing with water or dipping in water is the doing away the filth of the flesh which saveth not for this a man may have and perish as those Disciples that fell away from Christ and walked no more with him Joh. 6. 66. but the washing or baptisme that saveth 1 Pet. 3. 21. is the answer of a good conscience unto God by the resurrection of Jesus Christ not the washing of the flesh but the purifying of the heart by faith and this spirituall baptisme or washing it is that works that full assurance of faith having our hearts strinkled from an evill conscience by the blood of Christ and our bodies washed with pure water Heb. 10. 22. that water that Christ giveth his Disciples Joh. 4. 14. and washeth his Apostles with John 13. and this is that which maketh the truly faithfull Jew by vertue of the circumcision of the heart and the truly faithfull Christian by vertue of the baptisme of the heart all one as the holy Apostle saith and that God did beare witnesse with him also to the truth of it that there is no difference between us and them that is us Jewes and them Gentiles purifying their hearts by faith Acts 15. 8 9. and the Scriptures shew that the Jewes did well know that when the Messiah should come that then baptisme or washing should be the distinction of Christians from others as circumcision by Gods own ordinance was the distinction the Jewes had from all the people of the whole world and therefore it is written that when the Jewes sent Priests and Levites of the Pharisees from Jerusalem to John the Baptist to Bethabara beyond Jordan where John was baptizing the messengers askt him whether he were the Christ or Elias or the Prophet and upon his answer no that he was not they then asked him why hee did baptize then hereby cleerly shewing that they understood by the Scriptures that when Elias Messiah and the Prophet foretold of should come that then baptisme should be in use in the Church and accordingly it was so practised by John the Baptist Christ and his Apostles and ever since continued and of the very same use to Christians both outwardly and inwardly as circumcision was to the Jewes And the Apostle to the Church of Colosse useth both the terms baptisme and circumcision to set forth and teach unto us one and the same thing in Jesus Christ Col. 2. 10 11 12. You are compleat saith he in Christ which is the head of all principalities and power in whom also you are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in baptisme wherein also you are risen with him through the faith of the operation of God c. Mark now friend Anabaptist the truth of this doctrine of the cleer distinction the Holy Ghost makes of baptisme and circumcision and in both double and two-fold as in circumcision the one outward the other inward so in baptisme both in the flesh and both in the heart both made by hands and both without hands a man may partake of both in one distinction and perish but whosoever doth receive one or both in the speciall sense hee shall be saved and as the terms in the meaning do agree so they do both agree in their administration for as Abraham received the sign of circumcision a seal or signe of the righteousnesse of the faith which he had before be was circumcised in the flesh Rom. 4. 11. so the regenerate and faithfull servants of God Nathaniel in whom was no guile the Eunuch Lydia and Cornelius of whom the Holy Ghost bears witnesse that they were true worshipers of God these all as Abraham had the inward baptisme of the blood of Christ through faith in the promise before they received the outward baptisme the washing their bodies with water a lively representation of the washing their hearts by the blood of the Lamb Christ And for the generall use of Baptisme as in the Jewes Church all that believed the Law of God were to be circumcised and so admitted into the Congregation and communion of all the holy ordinances of Gods worship and service so now who ever believes that Christ is come in the flesh and acknowledgeth the glad tidings of the Gospel the Ministery and Doctrine of Christ and his Apostles to be the truth they upon this generall or historicall faith ought to be baptized and to be admitted to communion in the Word and Sacraments as Simon Magus Demas the faulty Christians in the Church of Corinth and a thousand more had as the Scriptures shew so that now you see Gods Word forces you to distinguish of baptisme and so also of the terme Faith and the name Lord and yet but one baptisme one faith and one Lord to salvation Now the Scriptures plainly set forth unto us a three-fold faith which may be truly distinguished by these termes historicall miraculous or justifying faith and all these a full assurance and are to be believed with all the heart of the two first sorts wicked men devils may partake of them as well as the Saints yea sometimes exceed therein for Judas wrought miracles among the twelve but John the Baptist did no miracle saith the Text so many are called to believe the truth to work in the Vineyard but few are chosen unto salvation and rewarded with eternall life that is the speciall peculiar faith Joh. 7. 38. that whosoever believeth shall not perish but have eternall life And there is a great deal of difference between him that by faith eateth Christs flesh and drinketh his blood to eternall life Joh. 6. 54. and their faith by which they are baptized preach and communicate in the other ordinances and boldly pray and call upon the name of Christ and yet notwithstanding are not acknowledged by him but shut out and excluded from eternall life and assign'd and sentenced to everlasting destruction and to be rewarded as the workers of iniquity Mat. 7. 22 23. Now considering how cleare the Scriptures are in distinguishing between faith and faith I did admire when I was in company with you to see you all so earnest as in baptisme so in faith to maintaine but one sort under either term wherefore I would here make the severall definitions of faith thereby to make the distinctions the more clear but that I shall do hereafter when I come to speak of the Antinomians mistakes in these things also and I much marvell at your ignorance in Scripture distinctions for as much as you all professe you read them much in which except you distinguish rightly you can understand no truth cleerly nor fully for the letter of the Scriptures are but the body or corps but it is the intention and meaning of the Holy Ghost by the words of the Text which is the spirit and life of them therefore it doth behove us and stands us

thereunto by the Gospel vers. 15. Now the Gospel as I touched before consists of two parts repentance and remission of sinnes Luke 24. 47. which comprehends the two next particulars our effectuall calling by the work of repentance and whose sinnes whosoever is remitted that soule is justified in the Apostles meaning and both these effected by the Gospel and covenant of life and therefore called in Scripture the grace of God the grace of our Lord Jesus Christ the Gospel of the grace of God Acts 20. 24. the word of his grace verse 32. the word speaking peace by Jesus Christ Acts 1. the word of the Gospel Acts 15. 7. And these two effects which the Spirit of God works by his word in his elect to life and salvation are called in Scripture regeneration conversion a renewing a birth from above a new making and such like not in a naturall but a spirituall sense not as the first birth of our parents which procreated and produced us out of their bowels but by way of similitude and likenesse that as by nature we are born carnall unclean and children of wrath so by this spirituall birth we are born of God from above holy spirituall free even the sons of God as the Scripture saith for as that which is of the flesh is flesh so that which is of the spirit is spirit Now as by Adam came the offence and by Moses came the Law through which the offence abounded Rom. 5. 19 20. to mans greater misery so grace and truth came by Jesus Christ Joh. 1. 17. Adam was the authour of sin to his posteritie Moses was the Minister of the Law that condemned that sin but the grace and mercy of God the means of salvation both from sin and death that is only by Jesus Christ blessed for ever Now the manner and order the Holy Ghost taketh in working this grace in the hearts of Gods elect is plainly laid down in Scripture for him that is Christ saith St. Peter with the rest of the Apostles hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Act. 5. 31. And these two parts of the Gospel which is the free grace of God to man-kinde are plainly and generally observed and preached by all the Prophets and Apostles and our Lord himself I will take from you saith the Lord your stony heart and give you a heart of flesh there 's the first part and in that new heart that I shall give you saith the Lord I will write my Law that is his Statute and love mercy and forgivenesse even a new and holy Spirit and that 's the second part of the Gospel Ezek. 11. 19. Chap. 26. 36. The baptisme of John that 's the first and the baptisme of Christ that 's the second part and both parts our Lord joynes together Joh. 3. 3. Except a man be born again of water and the Spirit hee cannot see the Kingdome of God neither to mourn with the Bridegrooms friends nor rejoyce with the Bridegroom himself and for as much as these making parts of a Christian are not of our selves but both the gifts of God it doth abundantly set forth unto us this excellent doctrine of Gods free Grace as the Apostle St. James saith who of his own will begat us with the word of trub Jam. 1. 18. And the grace of God saith holy Titus that bringeth salvation hath appeared unto all men and teacheth us to deny ungodlinesse and worldly lnsts c. Tit. 2. 11 12. Yea it is Gods free Grace and abundant compassionate goodnesse to finde out this new and living way to happinesse through Christ Jesus for hee himself is the way the truth and the life and God so loved the world that hee gave his Son that whosoever believeth in him should not perish but have eternall life Joh. 3. 16. and none can so believe but hee that is regenerate John 1. 12 13. And the Lord is the spirituall bread that every one must eat of that shall be saved but none can so eat his flesh and drink his blood but by faith and none can believe but to whom it is given and it is given to comfort none but to the broken hearted and none are made penitent and humble thirsting and desiring Christians but to such as God gives repentance for this is the nature and method of this free Grace of God which the Scriptures set forth to us even that free Grace that Christ gives to him that is athirst freely to drink of Rev. 21. 7. hee gives the thirst and hee freely gives the water of life that so quenches that whosoever drinketh shall never thirst again Joh. 7. 37 38. And the Lord saith Come and drink but this coming is by repentance and this drinking is by faith Whosoever saith the Lord believeth in mee as the Scripture saith out of his belly shall flow rivers of the water of life yea to set forth the excellency of this doctrine of free Grace the Spirit of God takes upon him the office of a cryer in a court of Records Ho every one that thirsteth come yee to the waters come yee buy and eat yea the third time he cries come buy wine and milk without money and without price Isa. 55. 1. Heare now you Antinomians if any of you have an eare to heare the wisdome of God in the truth of the free Grace purchased and preached by Jesus Christ that it is not phantasticall as you have exprest it but that reall and substantiall grace that gives being to the new and spirituall man the very regeneration of the elect of God and as they are born of the Spirit so they are taught led and guided anointed and sanctified by the Holy Ghost who dwelleth in none of the bodies of the elected ones but where he hath wrought this heavenly work of grace there he dwells there he witnesseth there is but three that bear witnesse for God to the truth in the whole world and the Apostle tells us 1 Joh. 5. 8. it is the Spirit that 's the Spirit of God water that 's his first work and beginning of regeneration and blood that 's the finishing and accomplishing the new birth the sanctifying the binding up the broken heart by faith wherefore blush and be ashamed of your blasphemy against the truth in calling repentance a work of the Law and the preparation to faith a Popish doctrine and for ever hereafter take notice that the way of Christs free Grace is by water and blood 1 Joh. 5. 6. And that repentance is the beginning of the Gospel of Jesus Christ Mark 1. 1 2. Now I should have spoke of the fourth particular of free Grace which is glorification but of that hereafter Heresie I beare you witnesse you have a zeale but it is not according to knowledge for if you did understand that excellent doctrine of justification before beleeving you would not speak so much of

is justified before hee believes I will asswage the hardnesse of the question by the mildness of a comparison that which acquits and frees a malefactor is the sealed pardon of the King so likewise that which comforts and assures the penitent heart of mercy and forgiveness is the sealing witness which Gods Spirit beareth to or assureth the humble heart of the free Grace and love of God through Jesus Christ so that justifying faith to the sorrowfull sinner is as the sealed pardon to the malefactor and to this agrees the Scriptures Acts 10. 43. To him that is to Jesus Christ give all the Prophets witnesse that through his Name whosoever believeth in him shall receive remission of sins thus speaks Gods Word and not as you speak so that it cannot truly be said neither ought any dare so to preach that a man is justified before he believes nor that he believes before he be justified but that it is the same gift of Gods Spirit at one and the same time even then to believe our justification when he accepts us just in him that justifieth the ungodly and as it is given by the Holy Ghost to believe so it is continued maintained and increased by the same Spirit as the other spirituall gifts as hope love joy and patience are and whosoever doth receive the Spirit of adoption he hath with it the testimony of it which is justifying faith let us take heed wee do not separate that which God hath joyned together for that is directly against the commandment Matth. 9. 6. Let no man put asunder that which God hath joyned together and in vain doth that man argue to prove which is first in the Sun the heat or the light so vain it is in you to argue whether justification or faith be first for when or to whomsover God gives one he gives them both Rom. 3. 26. wherefore I retort your arguments thus If God give remission of sins to the penitent elect then the impenitent elect are not justified but hee gives remission of sins to the penitent elect Acts 2. 38. therefore none of Gods elect are justified before they are called and their sins remitted wherefore never hereafter teach your disciples that the elect of God are justified before they believe but learn to teach them to repent that their sins may be done away as the Apostle teacheth to life and salvation Act. 3. 19. and so St. John saith of the Jewes they did not repent that they might believe and consider our Lords doctrine to Nicodemus hee tells him not of his election although our Lord knew well that secret but hee preaches to him conversion Except a man be borne again he cannot see the kingdome of God Joh. 3. Regeneration must be sought for by the elect and by these effects and operations of the Holy Ghost to make sure to themselves their election this is Gods way prescribed in his Word And lest I fall into your error as I have briefly disproved your doctrine and discovered the falshood and mistie sophistrie of your arguments so now by the help of God I will lay down and confirm the truth it self how the Scriptures do speak of justifying and believing that so you may come to know that which hitherto I perceive you are very ignorant of Wherefore thus saith the Scriptures concerning justification We are justified freely by his grace saith the Apostle Rom. 3 24. Titus 3. 11. likewise that wee are justified by his blood that is by the blood of Christ Rom. 5. 9. and also that wee are justified by saith Rom. 3. 28. so then these three terms are to be considered in our justification the blood of Christ purchasing the grace and favour of God and an assurance of it given to the lost the dead the broken penitent mourning heart whereby though it be dead yet it is made to live the broken is healed the emptinesse is filled the thirstinesse is quenched comforted and refreshed with the favour and love of God in and through Jesus Christ justification then is the imputed righteousnesse of Christ assured and made known to the elect by faith and this doctrine is cleared by the Apostle beyond the least exception speaking of holy Abrahams justification and being fully assured saith hee Rom. 4. 21 24. that what God had promised hee was able to perform therefore it was imputed to him for righteousnesse Now it was not imputed for his sake alone that it was imputed to him but for us also to whom it shall be imputed if wee believe Observe first that the Apostle affirmeth justifying faith a full assurance for wee shall have occasion by and by to make use of this and secondly that the righteousnesse of Christ which is our justification is not given to us but by faith in these words to whom it shall be imputed if wee believe so that justification and justifying faith can no more be severed parted or divided then the light and the heat from the fire and to this purpose St. Paul calls Christ the just one and the justifier of him that believeth in Jesus Rom. 3. 26. so that it is proved against all the Antinomians in the world that then and not before when God justifies his elect then and at that time he gives justifying faith Act. 13. 38 39. And as I promised before so I will here briefly shew the divers acceptations and distinctions of faith and three particulars do comprehend all other sorts and distinctions whatsoever Historicall faith to believe Gods Word the faith of miracles by which it is given to a Saint or a sinner to work this or that miracle so also in the third place the Scriptures speak of justifying faith of which it is said wee live by wee are comforted by through which wee are purified and justified and this sort of faith is called in Scriptures the faith of God the faith of Jesus the faith of Abraham the faith of Gods elect the faith that worketh by love the faith in the blood of Christ the faith accounted for righteousnesse the faith of the operation of God the most holy faith and may be thus defined that it is a full firm and certain trust or confidence written by the power and Spirit of God in the low humble penitent and broken-heart whereby it is given assuredly to believe that all his sins are forgiven and thus he is made one with God by reconciliation and atonement in and through the eternall and everlasting love of Jesus Christ the materiall cause of this justifying faith thus defined is a full sure and undoubted trust or confidence the formall cause is the free grace and favour of God the Father and of his Sonne Jesus Christ the efficient cause is the alone work of the holy Ghost thereby imprinting in and assuring of the hearts of the elect of this confidence of this grace and mercie the principall and finall cause is the glory of God and our Lord Jesus Christ and the end