Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	miserable_a	world_n	5,082	5	6.7731	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85397	Impvtatio fidei. Or a treatise of justification wherein ye imputation of faith for righteousness (mentioned Rom: 43.5.) is explained & also yt great question largly handled. Whether, ye actiue obedience of Christ performed to ye morall law, be imputed in justification or noe, or how it is imputed. Wherein likewise many other difficulties and questions touching ye great busines of iustification viz ye matter, & forme thereof etc are opened & cleared. Together wth ye explication of diuerse scriptures, wch partly speake, partly seeme to speake to the matter herein discussed by John Goodwin, pastor in Coleman-street.	Goodwin, John, 1594?-1665.; Glover, George, b. ca. 1618.	1642 (1642)	Wing G1172; Thomason E139_1; ESTC R15925	312,570	494

with Christ so neither if there were would it make any thing at all to salve the truth of the proposition under question if the sense and meaning of it were caried according to the line of the interpretation of those other expressions mentioned For what if we should be said either to professe such a fulfilling of the Law which holds a spirituall analogie or proportion with Christs fulfilling the Law or really and personally to fulfill the Law after such a manner were there any thing in this to inferre an imputation of Christs personal fulfilling the Law in the letter and formalitie thereof unto us Doubtlesse Christ's quickening and rising againe are not in the letter and formalitie of them imputed unto the Saints for their quickening and rising againe in the same manner if they were Hymeneus and Philetus had bin no Heretiques for teaching that the resurrection was past already 2 Tim. 2.18 Therefore neither is there any thing in this reason more then in its fellowes to repaire the breaches that have bin made upon that imputation which with them it seeks to fortifie We have but one encounter more SECT 24 Argum. 12 and then the battaile ceaseth for the present The last argument I shall propound and Answere is this Whosoever is a sinner and so continueth whilst he lives cannet be justified otherwise then by the imputation of Christs righteousnesse But every man Christ excepted is a sinner and so continueth whilst he lives Therefore no man can be justified but by the imputation of Christs righteousnesse An answere to this and an end Answere though the truth is that more then an answere hath bin given already I repeate therefore rather then adde in reference to the former Proposition that if there be no other way or means for the justifying of a sinner then by the imputation of Christs righteousnesse in the sense so often sentenced doubtlesse the condition of the whole world is miserable and help-lesse there is no way or dore of life yet opened unto sinners For imputation of this righteousnesse upon such terms there is none as hath bin largly proved and if I be not mistaken beyond all reasonable deniall throughout the bodie of this discourse But blessed be the Father of mercies and God of all comfort who without the key of such an imputation hath opened an effectuall dore of Iustification unto poore sinners yea even unto those who are like to be no better then sinners whilst they live in the world however this justification coming upon them makes them the best and happiest of sinners in that kinde Those that truly beleeve in Iesus Christ being not under the Law but under grace are not liable to condemnation for the things they commit daily against the Law If any man sinne as we ast do whilst we live we have an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes 1 J●n 2.1.2 So that for the dissolving and taking away all the gur●t danger and inconveniences of the ●inu●s of beleevers in every kinde there needs no imputation of the active obedience of Christ the propitiation which he is unto them by his blood and interc●ision hath done this service for them to the uttermost before this imputation is supposed to come at them And doubtlesse it is no more to the justification of a sinner then the Midwifes were to the deliver●e of those Hebrew women who were fully and safely delivered before the Midwifes came at them Que apud Dominum propitiatio est nisi sacrisicicium● et quod est sacri ficium nisi quod pro no●is oblatum est in morte Christi Aug. Exod. 1. What propitiation saith Augustine is there with the Lord but sacrifice and what sacrifice is there but that which was offered for us in the death of Christ Nor are we to thinke that the fulnesse of the merit of the death of Christ is so exhaust and spent upon the purchase of the parden and forgivenesse of our sinnes that it will not hold out to procure our acceptation also with God Yes by the redundancie of this merit saith Mr. Reynolds (a) The life of Christ p. 402. after satisfaction made thereby unto his Fathers justice for our debt there is further a purchase made of grace and glory and all good things in our behalfe Yea Adoption it selfe and the acceptation of our persons and admittance into the high favour of God to be made heyres of selvation spring all from one and the same most precious and fruitfull roote of the blood of Christ the perfect holinesse of his person and righteousnesse of his life presupposed as hath bin said So that he that hath communion in the fulnesse of his death shall not know what to doe with the imputation of the righteousnesse of his life after it were it made unto him or conferred upon him But enough if not more then enough of this heretofore Thus have we at last overcome and fully answered all those arguments and pie●●● which to my knowledge have yet bin insisted upon and cons●●ed in by an● for the up-bearing of th●●●utation 〈◊〉 Christs righteousnesse in the sense 〈…〉 contradicted in the discourse viz. in the letter and formality of it or as the formall cause whether in whole or in part of Iustification If any man of con●●ary judgment and yet unsatisfied will vouchsase in a spirit of meekenesse and love either to di●●●● the insufficiencie and weaknesse of any of there Answers in case he conceives them insufficient and weake or else further to object what he conceives to be of greater weight and importance then the arguments already answered I shall willingly and unpartially consider of either And if in either I shall finde any thing of pregnant and solid conviction and above answere I shall soone turne Proselyte and be glad to be so delivered of an error I had much rather be imployed in cancelling and desacing mine owne errors then other mens and desire to make it my daily trade and occupation to exchange darknesse for light crooked things for streight errors for truths The Lord by his Spirit lead us into the way of all ●ruth and keepe us that we turne not aside either to the right hand or to the lest that so we may be soundly built up in our most holy Faith and be prepared hereby for his everlasting Kingdome FINIS

given unto him by God or Christ Him hath God lift up with his right hand to be a Prince and a Saviour to give Repentance unto Israel and remission of sinnes Act. 5.31 Now that which is given unto a man by God may truly and properly be called his owne There is no merit indeed in remission of sins but there is proprietie in it to him that receiveth it A third Argument of Soveraigne esteeme as I have perceived with some SECT 4 Argum. 3 to establish the imputation hitherto gain-said is this Jf Beleevers have a true and reall communion with Christ then is his righteousnesse theirs by imputation But certaine it is that Beleevers have a true and reall communion with Christ Ergo. I Answere The Major proposition in this syllogisme wants two things at least which a good proposition should have Answere viz. reason and truth First it wants truth because a true and reall communion with Christ may stand without his active obedience being made theirs by imputation They that please may see abundance of truth in this by those lights which we have already set up partly chap. 10. Sect. 4. and 5 of the former part partly againe chap. 2. Sect. 9 and 10. of this second part There is a reall union and communion betweene the head and the feet in the same naturall body yet is not the braine or the proper functions and operations of the head made the braine or functions of the feet by imputation So there is a reall union and communion betweene the Husband and the wife in mariage yet is not the holinesse strength or wisdome of the Husband made the holinesse strength or wisdom of the wife by imputation Againe 2º as it wants truth so that which is a want more worthy of blame it wants reason also It hath neither colour nor appearance of truth in it that that union and communion which beleevers have with Christ should of necessitie implie or draw after it the appropriation of his active obedience unto them by way of imputation at least of such an imputation as is the golden apple for which our Adversaries in the present question so eagerly contend that is so that this obedience of his must become their formall righteousnesse either in whole or in part in justification For what possible ground of difference can there be found or assigned out of that union and communion which interced's betweene Christ and the beleever why rather the righteousnesse or active obedience then the wisdome or power or glory of Christ should be made the Beleevers by imputation A Fourth Foundation or ground upon which I finde the imputation of Christs righteousnesse as aforesaid built by some SECT 5 Argum. 4 is this If there be no other end reason or necessity why Christ should fulfill the Law but only that his obedience thereunto might be imputed unto us for righteousnesse in our justification then is not the imputation thereof to be denied But no other end reason or necessitie can be given why Christ should fulfill the Law but only that his obedience unto it might be imputed for righteousnesse unto those that beleeve in their Iustification Ergo. To this latter proposition I answere Answere that it is unsound rush and branch head and tayle and that there are diverse other ends reasons and necessities that may be assigned of Christs obedience to the Law and that which is there assigned is but supposititious and inconsistent with the truth If the former of these be demonstrated viz. that there are other ends and reasons and those very considerable why Christ should fulfill the Law the proposition is disabled and broken in judgement as for the latter that the imputation of Christs fulfilling the Law for righteousnesse unto those that beleeve is but an imaginarie and meerely-presumed end of his fulfilling it it hath bin in effect the grand conclusion argued and established throughout the Discourse First therefore one reason or end of Christs obedience to the Law might be to procure the greater authority and deeper reverence to the Doctrine which he taught whilst he yet conversed with men on Earth It is said Mat. 7.28 that the people were astonied at his Doctrine because he taught as one having authoritie and not as the Scribes Some make this the ground of the difference because Christ did to the uttermost what he taught which the Scribes did not and therefore were more obnoxious to neglect and contempt in their teaching But however it is a truth of generall acknowledgment and not necessary now to be argued that the holinesse uprightnesse and unblameablenesse of the life 's of the teachers have a powerfull influence into the consciences of men to render them more observant and and awfull in their attention to the things which are taught by them yea and to make those the more inexcuseable that shall despise their teaching Let these and the like Scriptures be laid together and considered of to this purpose Mat. 21.32 Ioh. 5.35 Ioh. 8.46 1 Tim. 4.12 2 Tim. 3.14 c. Secondly SECT 6 this righteousnesse or active obedience of christ unto the law was serviceable to that same great end whereunto our righteousnesse and our obedience such as they are are subservient also viz. the glorie of god and the advancement of his kingdome being fill'd with the fruites of righteousnesse saith paul which are by iesus christ unto the glory and praise of god phil 1.11 if other mens righteousnesnes come to be well conditioned and so sanctified as it were by the meanes of iesus christ that they are hereby made fit matter for the praise and glory of god much more must it needs be conceived that his owne personall righteousnesse partakes abundantly of the same condition and makes for the exaltation of god farre above the line and measure of other men his owne words ioh 8.49 fully understood import no lesse iesus answered I have not a devill but I honour my father and yee dishonour me and againe ioh 7.18 he that seeketh his glory that sent him speaking of himselfe in respect of god his father the same is true and no unrighteousnesse is in him wherein or how or by what meanes did christ honour his father or seeke his glory that is labour and endeavor to procure glory to him from the world doubtlesse by a full and faithfull discharge of all things that he required of him aswell in that generall and common Law of his which we call Morall whereunto all other men are debtors of obedience aswell as hee as like wise in that peculiar Law of Mediation which was imposed upon himselfe alone In respect of his absolute intire and uncontrollable obedience and condescension or ascension rather if you will to both these Lawes he is I conceive styled Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the resplendencie or brightnesse of his Fathers glory that is a perfect meanes of discovering and making knowne unto the world how excellent and glorious above

measure God is in holinesse righteousnesse goodnesse wisdome truth mercy c. and that he is so light or such a light in whom there is no darknesse at all 1 Joh. 1.5 And in this sense the light of the knowledge of God is said to be given by the ministers of the Gospell in the face of Iesus Christ 2 Cor. 4.6 meaning that those who truly and effectually preach Iesus Christ unto men and hold him forth in all the glory and excellencie of all that he both did and suffered in the world as they are left upon record by the Holy Ghost in the Gospell doe with one and the same labour certify informe the world what manner of essence and being in respect of h●linesse grace love sweetnesse mercy goodnesse bounty c. the true God is with whom they have to doe All these excellencies being apparantly extant and visible and that in the full transcendencie and height of their severall perfections in that obedience which Christ exhibited in the flesh unto God it cannot with any colour or pretence of reason be imagined but that that God from whom he came forth and whose servant hee was in all this great administration and from whom he must of necessitie receive and be furnished with all that strength and power of grace whereby he was enabled to do all these great things must needs be a God supereminently glorious in all the same and like perfections So that we see here is another end and that of maine consequence of the active obedience of Christ besides imputation Thirdly SECT 7 another end of this righteousnesse of Christ we speake of is the exemplarinesse of it it is the patterne in the Mount for all Adams posteritie to work by It is true the Law it selfe is as absolute and perfect a rule or patterne of righteousnesse as the conformity or obedience of Christ himselfe to it is but it is not so plaine and distinct a rule in some cases as the obedience of Christ to it And therefore the Holy Ghost sometimes briefly mentioning the letter or rule of the Law maketh use of the exemplarinesse of the obedience of Christ as it were to illustrate and interpret it And walke in love even as Christ hath lovedus and hath given himselfe for us c. Ephes 5.2 with many the like Fourthly the intire obedience and subjection of Christ to the Morall Law is of excellent importance and hath a Spirit of provocation in it to draw all the world after it in imitation of it it is a tempting righteousneste or an holy strong and blessed temptation to the world to worke righteousnesse the force and power whereof no man can withstand but with an high hand of desperate wickednesse and to the deepe shame and reproach of his person This end likewise is oft mentioned or insinuated in the Scriptures Take my yoke upon you and learne of me saith our Saviour himselfe Mat. 11.29 for I am meeke and lowly in heart c. implying that there was in his meeknesse not only a patterne or example to follow but a provocation also to make them willing and desirous to follow See Ephes 5.24.25 1 Pet. 4.1 with many others Fiftly the righteousnesse of Christ now under consideration was a meanes of continuing his person in the love and complacencie of his Father which was a thing of absolute necessit●e for the carrying through and accomplishing that great worse of Redemption which he had undertaken For if the mediator himselfe upon whose favor and interest with God the favor peace and salvation of the whole world depended should have but once miscarried and displeased him who should have mediated for him or made an attonement or reconciliation for him If salt hath lost the savor there is nothing to season it againe withall because all things are to be seasoned by it This end of his obedience and subjection to his Father himselfe plainly expresseth Joh. 15.10 If yee keepe my commandements you shall abide in my love even as I have kept my Fathers commandements and abide in his love See also Joh. 8.29 Sixtly that righteousnesse of Christ we speake of SECT 8 was of absolute necessitie to qualifie and fit the sacrifice for the Altar I meane to render him a person meet by his death and sacrifice of himselfe to make attonement for the world and to purge and take away the sinne of it It is true the infinitnesse of the value and considerablenesse of his death sprang from the God-head or Divine nature with which the humanitie of Christ had personall union yet was the absolute holinesse and righteousnesse of the humanitie it selfe of neces●ary concurrence also thereunto and that in two respects First there is no capacity in any part or parcell of the humane nature of personall union with the Divine except it be absolutely free from all touch and tincture and spot of sinne otherwise this proposition might be verified that God is sinfull a sound which neither the eares nor consciences of men are able to beare That God should die though it be a conclusion which to reason not yet taught or principled from above may seeme of the same hardnesse and inconsistencie with the other yet we know it is become not only familiar and of easy admittance but of very precious and sweet importance in the Schoole of Christianity But that God should finne is a saying of a greater offence and abhorring to reason proselyted and made Christian then to reason yet only it selfe and no more Secondly suppose for argument sake a possibilitie of that which is unpossible that the Divine nature might be hypostatically or personally united to an humanity tainted with sinne yet could it not give an infinitnesse of expiatory value or acceptation thereunto for others in case it were offered or made a sacrifice by it The reason is because such an offering or sacrifice were of absolute necessitie for the expiation of its owne sinne or at least it should be due and the justice of God might lawfully require it in such a way For no relation whatsoever of any creature to the Divine nature it selfe or to any person subsisting therein be it never so neere and intimate is able to dissolve or make voide any right or power which is essentiall to God as the right of requiring a full satisfaction for sinne is wheresoever or in what creature soever he findes it Now then whatsoever God either doth or in justice may require of any man to make satisfaction for his owne sinne unpossible it is that with the payment or tender thereof he should make satisfaction for the sinnes of others as it is unpossible in a course of Law and Civill Justice that a man by paying his owne debt should thereby discharge another mans The High Priest under the Law did not make at●onement for himselfe and for the people with one and the same sacrifice but saith the Scripture he offered sacrifice first for his owne sinnes and then