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
A57067	Some stop to the gangrene of Arminianism lately promoted by M. John Goodwin in his book entituled, Redemption redeemed, or, The doctrine of election & reprobation : in six sermons, opened and cleared from the old Pelagian and late Arminian errors / by Richard Resburie ...	Resbury, Richard, 1607-1674.	1651 (1651)	Wing R1136; ESTC R16922	72,771	138

it is meant of all rankes and orders of men whether Kings and those in Authority or Subjects and those under Authority as in Gal. 3.28 no difference of Nation sex condition exclude from Christ and there was speciall reason from the state of those times for the Apostle to speake to this The Kings and Rulers of the world being then great persecutors of the truth and professed enemies to it it might seem labour in vaine to pray for such a deplored kind of men therefore the Apostle useth this reason that of that order of men as well as others God hath his Elect whom hee will save For the second 2 Pet. 3.9 To us-ward saith the Apostle who are these The Apostle an Elect and Believing person writing to the dispersed Jews who for the Gospell suffered persecution themselves Elect Believers and sanctified 1 Pet. 1.1 2. and 2 Pet. 3.1 The sum then is this God delayes the day of his great judgement that he might first gather in all his Elect ones not willing that any of them should perish and as this is applied to them of that generation amongst the Jewes so it looks further to that harvest of Gods Elect amongst them which in their great call yet to come is to be gathered in Rom. 11.28 c. For the other two Scriptures Ezek. 33. and 18. 1. The Lord wills not their death by his declaring will for as much as he hath commanded them to return and given them means for it 2. For his decreeing Will the Lord by it wills not their death according to the purport of their charge against him to which here he answers They charge the Lord first as unjust punishing the children for the Fathers offences the children themselves free Ezek. 18.2 Secondas unmerciful as though inexorable against repentant sinners this the Lord shewes to bee charged against him in his answer to them chap. 18. mentiening so often that the wicked returning shall find mercy and both these we find charged upon him chap. 33. unmercifulnesse v. 10. injustice v. 17. had this charge been true the Lord had delighted in the death and torments of perishing sinners as a Tyrant delights in the blood of his Subjects had not willed their death as a righteous judge wills the death of a Malefactor The Answer then is That God doth not so will the death of a sinner as that he is liable to the Charge of Injustice condemning without fault or to the charge of unmercifulnesse inexorable against repenting sinners but for their just and true incouragement hath he so fully expressed himselfe not to will the death of a sinner no not of him that dies in the meane time upon immovable grounds formerly laid downe the Lord wills the death of those that die for the glory of his own power and justice seen in their condemnation The like Answers in generall are to be given to those Seriptures so frequently alledged and as often perverted for Vniversall Redemption which Scriptures the adversaries are wont to object against the Doctrine of Predestination Further and particular answers 1. The main Texts alledged by them do of themselves together with the Context afford 2. The Analogie of Faith in many fundamentall Doctrines clearly taught in the word of truth amongst which this of Predestination hath the leading place in which whosoever is truly instructed is surely anchor'd against that windy error Hitherto we have answered these two last Scriptures Ezek. 18. and 33. upon supposition that eternall death was there spoken of whereas it is indeed temporall judgements which they there complaine of and about which the Lord cleares himselfe as is manifest Ezek. 18.2 with Jer. 27. to the 31. vers and Ezek. 33. from the 24. to the 30 vers where it is evident the desolation of their Land was the matter of their quarrel and complaint they were so far from complaining that God had given them over to hardness of heart ordering them thereby to eternall death as that they justifie themselves as suffering undeservedly That was indeed the complaint of an humble and repenting people Isai 63.17 but these were quite of another straine To this the sum of the Lords answer is That they are the Authors of their own wo he is so far from taking pleasure in their undeserved sufferings that would they be righteous they should be free from miserie to this end hath he commanded them to turne from their iniquities and afforded them means for the same that obeying they might live A great stir the Arminian Nation is wont to make with these Texts of Scripture disputing all the while upon a false interpretation and meerly perverting the question here held forth THE SIXTH SERMON ROM 11.7 The Election hath obtained it and the rest were hardned WE come now to other their maine Objections which tend upon supposall of the former Doctrine either to accuse God or excuse Man Object 1. Say they according to this Doctrine of Reprobation God must be the Author of sin and so be guilty of sin and this they urge upon three grounds especially 1. In that he decrees it thence there is a necessity of mans sinning 2. In that he acts in it producing as the first cause those acts in and by man to which sinne cleaves inseparably 3. That unto Adam he denied that grace without which it could not be that as to the event be should persevere in working righteousnesse Answ What is here alledged as the grounds of this Objection is owned by this Doctrine but the charge of the Objection is denied as having here no footing 1. For the decree 1. That God decrees that sin should be hath formerly been proved but that hence he cannot be concluded the Author of sin is evident because the decree as such is an act immanent in himselfe not immanent upon the creature it being the property of immanent acts to put nothing in the object 2. There is upon the decree of God a necessity of mans sin as * Lib. 6 de Genes ad literam c. 15. Austin saith well The Will of God is the necessity of things But 1. It is a necessity not absolute but upon supposall or conditionall not of compulsion but of consecution for as much as God hath so decreed it cannot otherwise come to passe but man shall sin yet doth he sin freely chusing so to do acting neither by constraint nor from a principle of naturall necessity but of this we shall speake more in answer to the third Objection which chargeth this necessity as inconsistent with the essentiall liberty of mans will 2. There is a necessity of the same kind for mans sinning if we grant that God fore-knowes his sinne if God fore-knowes that man shall sinne then must it needs so come to passe otherwise God fore-knowes that shall be which shall not be but this clearly involves a contradiction We must then either grant a conditionall necessity of mans sinning or deny Gods prescience 3. Upon supposall