Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	death_n	lord_n	sinner_n	2,648	5	7.4070	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14096	The doctrine of the synod of Dort and Arles, reduced to the practise With a consideration thereof, and representation with what sobriety it proceeds.	Twisse, William, 1578?-1646.	1631 (1631)	STC 24403; ESTC S102470	142,191	200

takes power unto himself of the same lumpe to make some vessells of mercy other vessells of wrath and in many places is this acknowledged by Austin And no more is required to this then to shew mercy on some and deny mercy unto others and the scripture is expresse in testifying that God hath mercy on whom he will whom he will he hardeneth No such text of scripture is to be found that God would have all to be saved and none to perish And if this were true then all should be saved or his will altered For none can resist his will Rom. 9.19 And Austin hath long ago professed that to say as this Author doth is to deny the first Article of our Creede concerning Gods omnipotency The Apostle sayth indeed that God will all to be saved and come to the knowledge of his truth which is given as a reason why we must pray for all even for kings and such as are in authority Now this speciall is a speciall condition of men and therefore the generall terme All must be understood suitably of all conditions of men that is of all sorts some like as Peter saw in the vessell let down unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of all sorts some and thus omne animal was in Noahs Arke And in the same sense it is sayd that all Ierusalem and all Iudea went forth to Iohn that is of all parts som this is enough to animate every Christian to pray for their owne King For why may not he be of the number of Gods elect as well as an other As for reprobats if they were known unto us we should by Austins advise no more pray for thē then for the devils thēselvs Si de aliquibus ita Ecclesia certa esset ut qui sunt illi etiam nosset qui licet adhuc in hac vita sint constituti tamen praedestinati sunt in aeternum ignem ire cum diabolo tam pro ijs non oraret quam proipso And as Paul as afore sayde so Peter professeth of God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willing that any of us shall perishe is this to be the lover of all mankinde then let that place also witnesse God to be a lover of all mankinde where it is sayde They went from us but they were not of u● for had they bene of us they had continued with us Yet because we doe not love to cary our selves this Author like th●ough aequivocation in hugger mugger We consider the common doctrine that passions are not attributed unto God quoad affectum but quoad effectum And accordingly we distinguishe of the effects of Gods love in respect wherof he is sayde to love his creature For they may be considered eyther in respect of life temporall or of life spirituall or of life aeternall The first effects of love as touching life temporall God communicates to all that have life thus he is ●ayde to save both man beast and the eyes of all are sayde to wayte upon him he heares the cry of ravens the sparrowes fall not to the ground without the providence divine The very Lyons roaring after their prey doe seeke their meate at God Thus he may be sayde to be as the Saviour so the lover of all men but especially of them that beleeve to witt both in respect of the comforts of life spirituall and the ioyes of life aeternall which he affoordes unto them Thus in effect Aquinas answerd long ago Deus omnes homines diligit etiam omnes creaturas in quantum omnibus vult aliquod bonum non tamen quodcunque bonum vult omnibus In quantum igitur quibusdam non vult hoc bonum quod est vita aeterna dicitur ●os habere odio vel reprobare As for that of swearing by himselfe that he will not the death of a sinner there is no such text at all or if in France there be any such text receaved yet it becomes not our universities to followe outlādishe translations before the most authenticall translation of our owne Church who reade it thus I have no pleasure in the death of a sinner And as Piscator observes a man may will that wherin he takes no pleasure like as a sicke man takes no pleasure in a bitter potion yet he is willing to take it to recover his health So ●s man willing to loose a limme though he takes no pleasure in it to save his life And then agayne as the words lye they are directly contrary to Christian reason For doth not God inflict death on thousandes and doth not the scripture expressely testifie that God workes all thinges according to the counsayle of his will Eph. 1.11 And allbeit he takes no pleasure in the death of the sinner yet the scripture is as expresse in acknowledging that God delights in the execution of judgement as well as in the execution of mercy I am the Lord which sheweth mercy judgement righteousnesse in the earth for in these things I delight sayth the Lord. Indeed he is said not to punish willingly or to grieve the Children of men but understand it aright this is as much as to say he doth not these things animi causa for mere pleasure sake but being provoked thereunto by somewhat even by the sinnes of men whereas favours he many times distributes according to the meere pleasure of his will not so punishments but therein he caryeth himself as a tender Father chastising his Sonne who is deare unto him And albeit Earthly Fathers sometimes chasten their children after their owne pleasure Yet God alwayes chasteneth us for our pro●ite that we might be partakers of his holinesse Yet this dealing of God is with his children onely Father like not with others Indeed God takes pleasure in a mans repentance but not in his death As for the double will which he pretends we make in God we to the contrary acknowledge but one will in God in proper speech and that is voluntas propositi his purpose or decree in which sense the Apostle speaketh in saying who hath resisted his will Rom. 9.10 And the Psalmist whatsoever the Lord will that he doth both in Heaven and in Earth but we finde in scripture phrase that his commandements are also called his will But the object of the one is farre different from the object of the other which this Author and such like desire to confound throughout and no mervail if an evill conscience maketh them to hate the light Now we say even Gods commandment notes the will o● God also in proper speach to wit what shall be our duety to doe for undoubtedly whatsoever God commands us it is his will in proper speech that it shall be our duetie to doe it But by the will of God in distinction from that will which is signified by his commandement we understand his purpose to have this or that to be brought to passe As for