Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	full_a	lord_n	psal_n	2,435	5	7.5110	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58149	Gerizim and Ebal (Election and reprobation), or, The absolute good pleasure of Gods most holy will to all the sons of Adam, specificated viz. to vessels of mercy in their eternal election, and to vessels of wrath in their eternal reprobation : being an answer to a spurious pamphlet lately crept into the world, which was fathered by Thomas Tazwell : wherein the texts of Scripture by him are perverted and vindicated, his corrupt glosses brought to light and purged, his shuffling and ambiguous dealing discovered, and the truth in all fully cleared / by James Rawson ...	Rawson, James.	1658 (1658)	Wing R377; ESTC R14587	197,701	236

the same consideration and capacity people under one relation and qualification such who are nearly related as fighting under one Captain sheep fed under one shepherd 2 Cor. 6.14 1 Cor. 12.13 knit together by one bond of the spirit joyned together in one Communion of Saints for what fellowship hath righteousness with unrighteousness c. By one spirit baptized into one body having one Lord one Faith one Baptism c. Now of what sort and condition of men can this be spoken but only of the elect of those that have do or shall beleeve And thus this our Prophet an elect person a beleever speaks all this Chapter over of himself with other Elect and beleeving persons And lest you should say it is true that beleevers are included and yet are not unbeleevers excluded I shall prove and that only out of this Chapter that hereby is meant all beleevers and only beleevers or at least those that have did or shall beleeve Arg. 1. I draw from v. 5. The chastisement of our peace was upon him i.e. his chastisement procured our peace whence I argue thus That chastisement for sin that was laid upon the person of Jesus Christ procured peace for them for whom he was so chastised But there was no peace procured for the Reprobates or those who should never beleeve Isa 57.21 There is no peace to the wicked Eph. 3.14 He is our peace Ergo. Arg. 2. From v. 5. By his stripes we are healed whence I reason thus The stripes inflicted on Jesus Christ are intended and do become healing medicines for them for whom they are inflicted but they never become healing medicines for the Reprobates or unbeleevers Nahum 3 9. There is no healing of their bruise Ergo. Arg. 3. From v. 6. All we like sheep have gone c. whence I ground If in all the whole Scripture by sheep are understood the Elect and Beleevers then so it should be here but the former is true Ergo for either sheep or goats Arg. 4. From v. 8. For the transgression of my people was he stricken whence I raise this Those for whom Christ was stricken were in Gods account his own people But the Reprobates were never in Gods account his own people Mat. 7.25 I never knew you Ergo. Arg. 5. From v. 10. He shall see his seed whence I bottome this That which Christ had as a wages or reward for the making of his soule an offering for sin was a peculiar seed His seed Isa 65.23 The seed of the blessed of the Lord Genesis 3. The seed of the woman and not of the Serpent Mal. 2.15 A godly seed now the Reprobates are not of this seed Ergo. Arg. 6. From v. 12. He bare the sins of many All this Chapter hitherto the Prophet hath used words of the first person Ours Us We and to these he attributes the universall Particle All including with himself all beleevers But now when he comes to the third person he only speaks of Many so that hence it is plain that Christ as a Redeemer bare the sins of many of the universall world and that he is a Redeemer of all the elect or beleeving world So that it is undoubtedly true that not only this Text but this whole Chapter makes most mainly for me against your self It is a bad omen of ill success in a mans business when at the very first onset a mans supposed best friends should fly in his own face and fight against him The second in the list is Psal 145.8 9. The Lord is Gracious and full of compassion slow to anger and of great mercy The Lord is good to all and his tender mercies are over all his works Answ Those of the former ver 8. are some of the Divine attributes wherein there is neither difficulty nor question And for the former part of ver 9. that the Lord is good to all There is no doubt but that the Lords goodness hath and doth shew it self to all the work of the creation they being all Good yea very Good But the great knot sticks in these two things Gen. 2. 1. how far all his works may be extended and 2. unto what tender mercies must be limited First If you insist upon the terme of universality all and so labour to extend it to the Reprobates as well as the Elect Then by the same reason you may extend it as well unto the Devils they being likewise the work of his hands as the Reprobates are and where the Text doth not distinguish neither should you And truly I must acknowledge that even the Devils themselves do in some degree partake of Gods tender mercies They have in them a kind of goodness for ens bonum convertuntur Their nature and essence is good as Gods workmanship t is onely sin which is their own and none of Gods making that renders them evil and so hateful to God and man Is it not a tender mercy to have a native excellency beyond all the rest of the creatures Christ and the elect Angels onely excepted to have such spiritual substances equal in their nature and creation to the holy Angels themselves and through the dexterity and agility of those natures to be able to understand so far and to do so much as being permitted therein the parts and gifts of all the men in the world are not to be weighed in the ballance with them yea and withal to have that excellency so many ages past to be preserved and delivered notwithstanding their daily sinning and provoking the most High And according to this rule of tender mercies I confess there is a great bulke of tender mercies manifest to the Reprobates Act. 17.28 Psal 145.15 Wisd 11.24 25. Matth. 5.45 Eccle. 9 2● In God we live move and have our being The eyes of all wait upon thee and thou givest them their meat in due season Thou lovest all the things that are and abhorrest nothing which thou hast made c. He makes his Sun to rise on the evil and on the good c. and all things come alike to all But Secondly if by tender mercies you will understand such mercies as concern eternal life and salvation as effectual vocation justification adoption sanctification c. then I deny that thes● are over all his works Deus diligit omnes homines in quantum vult aliquid bonum non tamen quodcunque bonum vult omnibus though God is good to all and his mercy is over all his works yet he extends not the top and height of all his bowels of compassion and his inmost tenderest mercies to every mothers Son there h●● reserveth for his own chosen people those whom in Jesus Chris● he hath before all time elected to eternal salvation And more then this you can never draw out of this fountain of love pump whiles you will not enough I am sure to establish that Chimaera of theirs an universal Redemption That Third in the rank is Iohn 3.16

You further proceed But we have learned 2 Cor. 10.4 5. That the weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thought that exalteth it self against the knowledge of God and bringeth into captivity every thought to the obedience of Christ And where we read of the whole armour of God that the Saints are to put on Eph 6.11 there is not any mention nor the least intimation of a sword of steel or ●rmour of flesh not any carnall weapons whatsoever but the spirituall waies of Jesus Christ expressed in the New Testament must be defended with spiritual weapons notwithstanding all that can be said to the contrary by you which desire to have those waies and works which are devised by men and found in the Testament of Christ to be upheld by an earthly power Answ For that place cited 2 Cor. 10.4 5. I grant you for I know no Minister of the Gospell arrogates to himself the power of the sword except the Pope with his Ecee duo gladii No Sir your carnall weapons we commend unto the civill Magistrate whiles we labour with the sword of the spirit Eph. 6.17 Mat. 22.21 which is the word of God we give unto Caesar the things which are Caesars and unto God the things which are Gods The next Text of Scripture cited by you is Eph. 6.11 12 13. here you say is no mention nor the least intimation of a sword of steel but in the New Testament the spirituall waies of Jesus Christ are only to be defended with spirituall weapons Here is a true tang of your brethren of Munster and doubtless as occasion would offer it self you would speak plain English in the rest but to the wise enough hath been spoken of it before where it hath been manifested that the Magistrate is Custos utriusque tabulae But whereas you say there is no mention of a sword of steel what follows must not these therefore be put on I le propose a like Argument The Apostle Rom. 13.14 Rom. 13.14 bids us to put on the Lord Jesus Christ we are not there commanded to put on our cloths to put on our gowns to put on our cloaks c. What follows must they not therfore be put on O irrational arguing I tell you Sir that as a Christian that puts on Christ may put on his cloaths and cloak also so he that puts on spirituall armour may likewise put on a sword of steel I pray tell me of what metall Peters sword was made Joh. 18.10 wherewith he did cut off Malchus his ear And so I bid farewell to your act of Toleration your dearest Helena your City of refuge your Sanctuary for any your blasphemous opinions and erroneous tenets and proceed to examine what you answer to that of mine That it is very visible to all exact observers that those who were prime promoters incendiaries and blew the coales first of those strange opinions c. To which you say Now if by strange opinions is meant the universall love of God manifested to the sons of men in the death of his son as a way and means by which glad tidings of great joy is held forth to all people and the baptizing suc● in the name of the Lord Jesus who confess faith in him the● you are much mistaken for these are not strange opinions bu● precious truths which concern the salvation of every man and woman in the world witnessed by the Holy Prophets by Christ himself and his Apostles which have been the prime promoters of the same Answ Sir what need was there of multiplying of Controversies in thrusting these in by head and shoulders I am sure you have more upon your hands already than your Infancy is able to weild And for those two subjects offered to consideration viz. Universall Redemption and Baptism of Infants there is as much said in them already by divers learned men of our side and particularly by Dr Kendal against Goodwin and Mr Baxter against Tombes to the satisfaction of any reasonable men that are not blinded through prejudice and even to the silencing of their very adversaries that it would be but casting water into the sea for me to cast in my mite Yet because that every man hath not the opportunity to read their works and that you may not have cause of glorying if I should slide over this I shall undertake through the guidance of Gods spirit to give in the genuine sence and scope of those Texts of Scripture nakedly mustred up by you in favour of your Universall Redemption and thus you begin The former is witnessed by Isa 53.4 5 6. where it plainly appeareth that the iniquity of all that went astray are laid on him that is on Jesus Christ Likewise by David in Psalm 145.8 9. The Lord is gracious and full of compassion slow to anger and of great mercy The Lord is good to all and his tender mercies are over all his works Yea Christ himself witnesseth to this truth in Joh. 3.16 17. And by his Apostles Rom. 5.18 2 Cor. 5.14 15. 1 Tim. 2.1 3 4 5 6 7. Tit. 2.11 Heb. 2.9 2 Pet. 3.9 And the Angel of the Lord also Luk. 2.10 11. And for the later which is the baptizing such in the name of Jesus Christ who confesseth faith in him it is so highly promoted by Christ and his Apostles that there is neither precept nor president for the sprinkling or washing of Infants in his name Answ The first in order placed by you is Isa 53.4 5 6. I know not what it should be unless the just judgement of God to infatuate these men 2 Thes 2.11 and give them over to such strong delusions that they should beleeve a lie and to blindfold them so as they should adventure to produce in evidence such a Text of Scripture as doth directly trip up the heels of their own assertion as this doth no one Chapter in the whole old Testament more limiting the suffering and thereby satisfaction of Jesus Christ to a peculiar people as this And first whereas you say that it plainly appears that the iniquity of all that went astray were laid on Christ is notoriously false and to make my charge good as the Eunuch asked Philip Acts 8.34 Of whom speaks the Prophet this Act. 8.34 You I imagine by the help of the Particle All will extend the scope of this Chapter to all men of all sorts But I say and that with better reason that the word Us restrains the universall Particle to a definite number And therefore take this rule from me for your better understanding in giving or taking the sence of a Scripture That when the Prophets Apostles and holy men of God speak to others including themselves as by way of priviledge and partaking of the benefit of a promise by these terms of Us Our or Me they commonly and constantly understand persons under

infallibility is that whereby God doth certainly and infallibly foresee the futurition of all things for whereas the foreknowledge of God cannot be deceived as resting on an immutable decree therefore whatsoever he necessarily foreknoweth the same must necessarily come to pass Act. 15.18 known unto God are all his works from the beginning of the world Thirdly necessity of coaction or compulsion is that wherein any patient by violence is compelled by an external agent to do this or that which otherwise he is unwilling to do so Matth. 27.32 they compelled Simon to bear the cross of Christ so Luk. 14.23 at the great supper the guests are compelled to go in that the house might be filled so Acts 26.11 Paul compelled some to blaspheme These things thus premised I do hence infer that if the decree of God did produce such an effect as from a proper cause thereof as the continuance in sin and unbelief and the rejecting of the means of salvation by way of coaction or compulsion so that though they would they could not do otherwise then well might you fall into that admiration Where is the tender mercy of our God! But the decree of God leaves not men under such necessity of continuance in sin c. as though it either compelled men or sollicited any unto sinning but those that sin sin as voluntarily and sin is acted as freely by them according to their own perverse wills and desires as though there were no such decree or foresight of God at all And yet it is very true that sins do come to pass according to the decree of God by a necessity first of immutability in as much as they are permitted determined directed and limited by the eternal decree of God which is as himself immutable Secondly by a necessity of infallibility in as much as the foreknowledge of God concerning such future things cannot be deceived But they do by no means come to pass by any decree of God necessarily inforcing infusing perswading or soliciting to sin But Non cuivis homini contingit adire Corinthum all of your complexion are not equally capacitated to digest such notions and therefore Qui potest capere capiat he that is able to receive it let him receive it If these speculations be too sublime for your thick noddle blame not me for it And for that portion of Scripture by you cited it hath come under consideration already and hath received a full answer pag. 17. to which I must refer the Reader onely I shall adde this That non-election or negative Reprobation doth not contract the mercy of God into such strait terms but that every man in the world hath some share in it though not an equal share And if Gods mercy and love may be understood secundum effectum and not secundum affectum I would have you find out any creature in the world which hath conferred so many and so great effects of mercy and love upon his young ones as God did upon Cain Iudas or any other Reprobate and then I le give you leave to say that our Doctrine of Reprobation is destructive to the tender mercies of God No Sir the decree of Reprobation as it relates to the permission of sin in those non-elected argues no want at all of mercy in God though it import a denegation of some mercies even the top and height and bowels of his tender mercies which God had he been so pleased might have bestowed on them but Ratinabiliter negatur quod nulla ratione debetur and with this I shall relax my shoulders from the burden of this gravamen and so proceed to the next which is but the second part to the same tune For thus you write Secondly If God hath brought forth such an effect as a continuance in sin and unbelief c. by his decree before man had any being so as that the greatest part of men must be eternally damned for doing but what they must do and cannot neither ever could do otherwise Then where is the truth of God who hath said Ezek. 18.23 Have I any pleasure at all that the wicked should die and not that he should turn from his waies and live Now if this man should undertake to resolve this question and be true to his own principles he must say there can be no other reason assigned for it either of sin or unbelief and the rejecting of the means but meerly the good will and pleasure of God But God himself whose word I shall believe before this mans arguments hath said Ezek. 18.32 I have no pleasure in the death of him that dieth And if this be not sufficient yet lest men should distrust him he confirmeth it in Ezek. 33.11 say unto them As I live saith the Lord God I have no pleasure at all in the death of the wicked but that the wicked turn from his way and live turn ye turn ye why will ye dye Oh house of Israel Answ Let there be a transposition of the words mercy for truth in these two gravamens and then see whether the subject matter be not the very same I must therefore desire the Reader to receive satisfaction unto this from that before written which howsoever calculated for the meridian of mercy yet may generally serve as an Antidote against all his Gravamens There remains therefore little else to be done as to this onely to examine his texts of Scripture wherein he insists much upon such expressions that the Lord hath no pleasure in the death of him that dieth or in the death of the wicked but that the wicked turn from his way and live c. Now the mind of the Prophet in this place is to stir up such as had declined from God to returne unto him by true repentance and because their iniquities were so many and their offences so great that justly they might have despaired of remission mercy and grace therefore doth the Prophet for the better assuring of those that should repent affirm that God delighteth not in nor willeth the death of the wicked but of what wicked doth the Prophet speak this Doubtless of such wicked that truly should repent and in the death of such wicked God doth not nor never will delight But he delighteth to be known a God that sheweth mercy grace and favour to such as unfeignedly call for and desire the same how grievous soever their former offences have been But such as continue obstinate in their impiety have no part nor portion in these precious promises for them will God destroy and them will he thrust by the power of his word into that fire that never shall be quenched Secondly suppose I say that the death spoken of here is to be extended no further then a temporal death and I am sure it is more then you are ever able to prove that properly and directly it can be applied to eternal death and what will that avail you then as to matter of damnation Thirdly t is true