Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	free_a	gift_n	offence_n	2,391	5	9.5104	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42403	Mysteries unvailed wherein the doctrine of redemption by Jesus Christ, flowing from the glorious grace and everlasting love of God, the very fountain of life and salvation unto lost sinners, is handled : the most usuall Scriptures explained and reasons answered, which are urged for the universality of the death of Christ for all persons : vvherein the unsoundness of this opinion, together with divers other conclusions as depending upon it, are discovered and the truth unvailed / by Robert Garner.	Garner, Robert.	1646 (1646)	Wing G262A; ESTC R33310	73,741	221

so it agrees with that in Rom 4.5 Hee justifyeth the vngodly There meaning is When we were without strength and altogether vngodly ones Chtist dyed for us It is spoken of those who enjoy the riches and benefit of his death that is He by the price and power o● his death hath redeemed us justified us saved us and set us in an estate of blessednesse before God through faith in him and all this when w● were altogether vngodly and without strength And that which followeth in the 8.9.10.11 verses will justifie this interpretation saith he Herein i● the exceeding greatnesse of Gods love towards us in that while we were sinners vngodly Christ dyed for us that is We are in our selves before God justified by his death or blood-shedding for so it is said in verse 9. VVe are now justified by his blood And then followes an accompanying glorious fruit of this our justification We shall be saved from wrath through him And then great joy arising from the enjoyment of this blessednesse in Christ We joy in God through our Lord Iesus Christ And thus these things doe sweetly depend upon each other And wheras he alledgeth the 15. verse I conceive it doth rightly and excellently hold forth thus much to wit That the grace of God and the gift by grace which is by one man IESUS CHRIST is much more and hath abounded much more unto many then that one offence of that one man Adam which brought death unto them for saith he The judgement was by One sinne unto condemnation but this grace of God and gift by grace is of many offences unto justification Marke the abundance of this grace to whom it is given It is of many offences unto justification And therefore saith he Whereas by that One offence of that One man death raigned by One Much more They which receive this abundance of grace and of the gift of righteousnesse abundance indeed for it abounds unto their justification from many offences shall raigne in life that is shall much more reign in life by One Iesus Christ This is the substance and meaning of the 15.16 and 17. verses And whereas hee further alledgeth verse 18. to prove that there is life and justification or justification of life Jn Christ for All persons for so he saith in page 23. line 7. I answer That which the Apostle still driveth at is to shew That the grace of God and the gift by grace which is by Iesus Christ hath much more abounded above the offence of the first Adam in respect of the Effect of it for saith he As by that One offence of One man judgement came upon all men unto condemnation that is It came powerfully upon them Even so by that righteousnesse of Christ alone the grace of God came upon all men unto justification of life that is It came gloriously and powerfully upon them unto justification of life And here it is to be minded how weakely and vnwarrantably hee alledgeth this Scripture to prove that there is life and justification In Christ as he saith for all persons When as it is most manifest that the Apostle in these words speaketh of those onely who are in themselves before God through faith in Christ actuall pertakers of justification of life by him And this will appeare from two reasons First From the consideration of the nature of this justification of life here mentioned It is that which in the highest degree standeth in opposition to condemnation mentioned in the same verse Iustification of life That is Righteousnesse of life remission of sinnes blessednesse salvation eternall life It is the same Iustification mentioned in Chapt. 3.24.26 Chapt. 4.5 and in the 4. verse of this Chapter also Secondly from the consideration of the application of this justification of life Vnto the persons here mentioned In verse 15. it is said This exceeding grace of God by Iesus Christ hath abounded Vnto many And in verse 16 it is said to be Vnto their Iustification And in this 18. ver it is said That the grace of God or the free gift Came upon all men Vnto Iustification of life And in verse 19. it is said That by this grace of God in Christ many shall be Made righteous And that which is chiefly to be observed is that in verse seventeene Where it is to be noted That this justification and salvation here mentioned is spoken of those onely who receive this abundance of grace and of the gift of righteousnesse which is by Iesus Christ Those who receive it that is Those to whom the Lord gives his grace and righteousnesse by Iesus Christ And therefore you shall observe that in the 15.16 and 17. verses The grace of God and righteousnesse of Christ is ● times called ● gift Which to whomsoever the Lord gives They shall reigne in life by Iesus Christ And thus in the opening of this Scripture it appereth That by All men in the latter part of this verse We can neither vnderstand all persons from first to last Neither can his distinction be justified from hence For he here speakes or such a justification of life as Commeth Vpon men or is Given Vnto them according to the grace of God in Iesus Christ And whereas he further alledgeth that in 2 Cor. 5.19 to justifie his distinction I shall cleare that in it's due place from such a sense and shall referre the Reader to what I shall there lay downe in the opening of this Scripture And whereas he further alledgeth the first of Iohn 5.10.11.12 I conceive that this Scripture teacheth us thus much to wit That he that beleeveth on the Sonne of God hath the witnesse in himselfe and beareth record to the truth of God to wit That eternall life is his gift through Jesus Christ and that this life is no way to be obtained but through faith in Christ onely And that therefore whosoever seeketh for life and salvation by his owne workes or righteousnesse or in any other thing which stands in opposition to Jesus Christ crucified and risen from the dead he makes God a Lyer because hee receiveth or beleeveth not the record which God gave of his Sonne And whereas He thinketh to strengthen his distinction by saying There is life and justification In Christ for all persons I desire the Reader to consider That these words IN CHRIST when they are spoken of or applyed unto redemption justification salvation and the like They do properly signifie By or Through Christ And hold forth unto us A reast glorious and sure En●o●ment which those have of redemption justification and salvation in Christ of whom the things are spoken So the words are to be vnderstood in Ephes 1.7.11.13 In whom we have redemption through his blood the forgivenesse of sinnes IN whom also we have obtained an inheritance IN whom also ye were sealed with that holy Spirit of promise Who see'th not but that this is the meaning to wit Wee doe really and urely enjoy redemption

as indeed all his posterity so considered are This is the first death of these trees which Jude speakes of But these men being planted where the Gospel is preached professed and held forth in power and simplicity by those who are the called of Jesus Christ they take upon them the profession of the Gospel and for a time make a flourishing confession living Saint-like appearing as though they were living trees bringing forth much outward fruit of knowledge and righteousnesse forsaking many sins and doing many things in themselves holy good and righteous and thus they appeare like living fruit-bearing trees but after a while not having life and root within in time of tryall and for covetous ends they fall away from that profession wither away by degrees in that love knowledge and righteousnesse which they once made profession of untill after a while they be without fruit bringing forth nothing but bitter unrighteous and deadly fruits And this is the other and so a double death which Jude here speakes of which these trees are under the power of And thus they are trees whose fruits withereth without fruit twice dead plucked up by the roots Thus these Scriptures with others of the like nature do teach us that many who have made a large and flourishing profession of Christ to be their Lord and Saviour and themselves to be his servants and redeemed ones have fal'n from that profession of Christ denyed him and walked altogether contrary to him But none of these Scriptures nor any other do teach that any who are Christs his redeemed ones receiving him or believing in him shall at any time no not one of them thus deny him or be denyed by him I have been the longer upon this place of Peter comparing it with other Scriptures especially that of Jude which is the very same with it both that I might declare what is the minde of God in them and might also cleare them from those false interpretations which some who pervert the Scriptures would put upon them Thus having cleared this place of Peter I shall now proceed to the other two Scriptures to wit Mat. 21.42 Iohn 1.11 which they alledge to prove that some for whom Christ is given do deny him As for that place of Mat. 21.42 where it is said The stone which the builders rejected c. What serves this place unto Answer but to prove that some who professe themselves as though they were the onely builders of the Church pull it downe Some who in word and profession are much for God and Christ and his worship do in the account of God and accordingly to the judnement of the Scripture no lesse then reject or oppose the Lord Christ And as for that place of Iohn 1.11 where it is said He came unto his own and his own received him not we are to understand Answer that those who are here called Christs own are the nation of the Jewes who are called his own as concerning the flesh because he was made of them or came from them according to that Rom. 1.3 and 9.5 These indeed Christ came and sent unto and they in respect of the generality of them received him not But those who are Christs own in a spirituall sense that is those who are redeemed through him drawn by him and loved of him they do receive him believe in him love him and persevere in this faith and love through his power unto salvation Iohn 13.1 And thus in opening these Scriptures I have discovered the unsoundnesse of their argument their misunderstanding of the Scriptures and so consequently the corruptnes of the conclusion which they draw from thence Twelfthly It is resolved by them upon the question that no man by nature can know or believe this Doctrine to wit of Christs redeeming all persons dying for all persons for say they it is a foolish Doctrine and enmity to the wisedom of every naturall man 1 Cor. 1.23 and 2.13 and 2.14 Rom. 8.7.8 And the light and understanding thereof say they is onely had by the power of the Spirit of God 1 Iohn 4.13.14 And all men naturally say they are more averse to this then any other thing Iohn 5.44 Mat. 23.37 This is expressed by them in the 12.13 14 15 16 17 18 19 lines of page 13. I answer Answ It is most true that every Doctrine of Jesus Christ is holy heavenly spirituall and every naturall man is opposite and averse to it neither can any man receive it except he be taught by th● Spirit of God And hitherto indeed tendeth those Scriptures a bove mentioned 1 Cor. 1.23 an● 2.14 Rom. 8.7.8 1 Iohn 4.13.14 Iohn 5.44 Mat. 23.37 Bu● this doctrine of theirs concernin● Christs redemption of all persons is in it selfe an unsound Doctrine a Doctrine of men and not of Christ and it is very pleasing to corrupt nature neither did I ever see or finde Satan or the world or corrupt nature opposing this Doctrine simply as it is a doctrine but I have seene by experience that it is a very easie thing to entertaine and peremptorily to hold fast this opinion yea it is more easie and pleasing to corrupt nature then some other corrupt opinions are yea some that are godly are too easily beguiled with it Therefore their affirmation is unwarrantable and the Scriptures they alledge are unrightly urged by them to that purpose Thirteenthly they say that the matter of free conveyance of power is offered in the covenant of grace which would be covneyed thereby were it not opposed despised or neglected This is the substance of what is expressed by them in the 17.18 19 20 21 22. lines of page 14. In answer to which concerning the strangenesse unspirituallnesse and cloudinesse of these their expressions I will say nothing But whereas they say the matter of free conveyance of power is offered in the covenant of grace I say that the power grace or mercy which is held forth in this covenant is absolutely freely and richly promised And who knoweth not but there is a wide difference between an offer and an absolute promise And I am sure that whosoever are truly acquainted with this covenant they will readily acknowledge that such is the nature thereof that whatsoever power grace or mercy is contained therein it is held forth by way of free and absolute promise and not of offer onely And whereas they say The power which is offered in the covenant would be conveyed to them were it not opposed or neglected I answere That there are none who have any part or share in this covenant but those with whom the Lord doth freely make it And as for all those with whom hee makes the covenant hee doth powerfully subdue their ignorance pride and rebellion and gives them power to receive and embrace and hold fast the grace and mercy which according to the nature of the covenant is therein promised Therfore they are much mistaken in the nature of the covenant of grace for I