Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	lord_n	word_n	6,642	5	4.1148	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64989	The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entituled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.	Vincent, Thomas, 1634-1678.	1668 (1668)	Wing V438; ESTC R25705	51,791	83

Scripture teacheth us otherwise that the great end of Gods giving his Son and Christs coming and laying down his life was to purchase remission and salvation for us Therefore though W. P. telleth us the Scripture is silent in reference to the doctrine of satisfaction it is a sign his Eares are dull and his Eyes closed if he have not a conviction of this doctrine undeniably proved from the Scripture and it is not our asserting but his denial of Satisfaction that doth reflect Indignity upon God and is repugnant to the Nature Conditions and Tendency of the second Covenant The Absurdities and grosse consequences as W. P. termeth them which follow from this Doctrine do shew the absurdity and grossness of this mans Conceptions to the first I have shewn the consistency of Grace and Satisfaction To the second I have given an undeniable reason why man must in some cases forgive without Satisfaction and God will not but how absurd and Blasphemous is it this supposed to say man is more capable of extending mercy than God when Gods mercy to us which this satisfaction of Christ doth make way for the exercise of is so great that all our mercies are Cruelties in comparison and the Lord takes no more Satisfaction from those he extendeth his especial mercy unto then we do which freely forgive private injuries The third Absurdity as he calleth it in words we own it to be sound Doctrine which appeareth to be gross to none but such whose reason is depraved and therefore I am sure W. P. can have no right reason to refute this doctrine He argueth If Christ satisfied Gods justice he did it either as God or as Man or as both God and Man But he did it not as God nor as Man nor as both God and Man Therefore he hath not satisfied Gods justice at all I shall not here argue against his conclusion but deny his minor asserting that Christ did satisfie Gods justice as God-man and it doth not follow if his proofe should be good that he could not do it alone as God or alone as Man that therefore he could not do it as God-Man neither is it true as be obscurely phraseth it that where two middle positions are inconsistent with the nature of the end for which they are brought their Conjunction doth rather augment than lessen the difficulty of their accomplishment For as the Soul cannot see without the Body for want of an Organ nor the Body cannot see without the Soul for want of a visive faculty yet the man can see and so both Soul and Body can do that in Conjunction which neither can do in Separation Therefore though God separately cannot satisfie from a better reason than any he bringeth because he cannot suffer and man separately cannot satisfie because the satisfaction would not be of Infinite value yet as God-man he satisfied the Manhood suffering and the God-head putting a value upon it The consequences which he further deduceth from this Doctrine of Satisfaction he very fitly stileth irreligious and irrational but I deny they are deducable from this Doctrine To the First Who do ascribe more Grace and Mercy to God then we who do apprehend it in his Son How then do we say it is unlawful and impossible he should be gracious To the Second What compaltion or force doth this Doctrine inser to be laid upon God in the exercise of his justice when he doth exercise his justice freely as he doth love his Image in his people freely yet both are necessary because natural and neither forced and compeld by any external Agent To the Third What a wretched audacious sinner is this to fasten unworthiness upon God if he punished an innocent person and required satisfaction where nothing was due when the Son did voluntarily undertake to be our surety and was punished as bearing our sins and satisfied for us and not himself what unworthiness in God to change the persons and put his Son to death to save us alive Is it not unworthiness and abominable baseness in any of the Children of men to open their mouths against God for this And if it were unworthy to punish an Innocent person and it is certain Christ was punished if he were not punished for us to satisfie Gods justice it will follow from W. P's words that Christ should be a sinner which is Blasphemy and that he was punished for his on sins W. P's fourth Consequence is abominably false and the contrary true this Doctrine doth the best answer the real intent of Christ's Life and Death The fifth Consequence is as impious as unreasonable when the Love and Compassion of the Father and the Son is alike the one in sending the other in coming to redeem lost Sinners The sixth Consequence is ridiculous that Christs satisfaction should rob God of the gift of his Son for our Redemption who seeth not but some blind Moles that our Doctrine doth ascribe God the greatest glory for this gift The seventh consequence is childish and a shame that a man that pretendeth to any brains should mention it That though Christ hath satisfied for us the debt remaineth still to Christ as if when one man dischargeth for another the debt should still abide The eighth Consequence is so abominable that it might make the Reader tremble and wonder that a Worm whom the Lord could easily crush should open his mouth thus against the glorious Iehovah as to say that it Gods justice be satisfied by Christ then Man is no ways beholding or the least Obliged to God as if we were not beholding to God for giving his Son for accepting this Satisfaction for giving us a share therein are not we beholding to God for all though Christ hath purchased all The ninth Consequence that God should hereby lose all power of enjoyning Godliness and punishing Disobedience doth not in the least follow for Godliness is enjoyned upon all though not in order to the meriting Eternal Life and God threatneth to punish the Disobedient whom if they continue to the end in their Impenitency and Unbelief he will punish eternally in Hell notwithstanding this Satisfaction of Christ in which they have no share but Believers that are interested herein God as he hath brought them out so he hath engaged to keep them out of a course of Disobedience and if they do transgres in some particulars he hath threatned to chastise them which is not inconsistent with Christ's satisfying his justice for their sins since Chastisment is not an act of Vindicative Justice but Fatherly Love W. P. concludes with a Caution wherein he laboureth to perswade People not to entertain this Principle concerning Christ's Satisfaction which is in effect to perswade them to cast off the Christian Religion and turn Turks and Mahomitans for what is there in the Christian Religion if there be not Satisfaction by Christ the Foundation of all other priviledges Take away Christ's Satisfaction and you take away Gods Favour Remission

High-Priest to offer up Sacrifice and make reconciliation for the sins of Men Heb. 2. 17. It was necessary he should be God because none but God so neerly united could strengthen the manhood to bear up under such a pressure of wrath and break thorow such sufferings as had taken hold on Christ for mans sins and if he had not been God as well as man the sufferings and satisfaction would have been but finite and so no proportionable satisfaction but through the infinite dignity of his person the satisfaction is of infinite value That Christ hath actually made satisfaction unto Gods Justice for the sins of men is the great Doctrine which I shall prove from the Scripture 1. We read in the Old Testament of the many Sacrifices which were offered up unto God for the appeasing of his wrath and the procuring remission for mens sins all which of themselves could not in the least attain that end for the Apostle telleth us plainly Heb. 10. 4. that it was not possible that the blood of Bulls and Goats should take away sin but these Sacrifices did typically refer unto the Sacrifice which Christ should offer of himself unto God whereby satisfaction should be made unto God and remission obtained for men 2. In the New Testament the Scriptures are plain which prove the satisfaction which Christ made to Gods Justice for mans sin by his death on the Cross. Math. 20. 28. The Son of Man came to give his life a ransom for many and 1. Tim. 2. 6. He gave himself a ransom the price which Christ did pay for the ransom of men doth evidently prove that it was for satisfaction From what did Christ ransom many if it were not from the vengeance of God which their sins did expose them unto and how could his giving his life ransom them if he did not hereby give satisfaction unto the demands of Gods Justice Rom. 5. 6. In due time Christ died for the ungodly and how did Christ die for the ungodly was it onely for their good and so give them an example was it not in their stead and that by his death in their room he might satisfy offended justice we are said to be reconciled to God by the death of his Son v. 10. And could this be if he died only for an example Can we say that we are reconciled to God by the death of any Saints whose death is exemplary Was not Christ an innocent person And would the Father have deliver'd him up unto death had it not been in the room of others He died for sin indeed not his own he being perfectly free from sin but for our sins 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree And how did he bare our sins but by bearing the punishment due for them He was wounded for our transgressions c. Isa. 53. 5. And wherefore did he bear the punishment of our sins but that he might give satisfaction unto God's justice Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood c. so 1 Iob. 1. 2. Christ was set forth to be a propitiation or propitiatory sacrifice which doth plainly imply that God was angry with sinners and that Christ by the propitiatory sacrifice of himself did appease God's anger by giving satisfaction here by unto his Justice And therefore also Christ is called an offering and sacrifice Eph. 5. 2. As Christ hath loved us and given himself for us an offering unto God for a sweet smelling savour and Heb. 9. 22. He appeared to put away sin by the sacrifice of himself c. How could Christ put away sin by this sacrifice if this sacrifice were not for satisfaction Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us How could Christ redeem us from the curse of the Law and deliver us from the wrath to come part of the curse due to us for sin if he had not by being made a curse for us and thereby undergoing the punishment our sins deserved made satisfaction unto Gods justice 4. It is only through this satisfaction which Christ hath made that remission of sins and reconciliation unto God is attained or attainable by any of the Children of men The three former propositions are the reason of this last which doth necessarily result from them and in this the Scripture also is clear Eph. 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace So Col. 1. 14. and Verse 20. Having made peace by the blood of his Cross by him to reconcile all things to himself Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son My small Tract will not permit inlargements in urging all the Scripture-arguments which may be brought to prove this great Doctrine of Christs satisfaction nor to vindicate the Scriptures that prove it from all Socinian exceptions If any would read more largely this subject handled in answer to the Socinians Dr. Owen his Mystery of the Gospel vindicated and Socinianisme examined I would commend to them as a Book of great worth and use in this day when Socinians begin so much to put forth the head as also for a lesser and later piece I would commend to them Mr. Ferguson's Iustification only upon a satisfaction The Texts I have quoted and urged may satisfie the sober and considering Christian who I believe doth wonder at W. P's confidence in asserting that there is nothing in the Scripture that doth look towards a satisfaction CHAP. VIII An Answer to W. Ps cavils against the Doctrine of Christs Satisfaction THe Apostle Peter telleth us 2 Pet. 3. 16. Of some unlearned unstable persons who wrest the Scriptures to their own destruction W. P. hath plainly discovered himself to be such a one whom the Apostle doth speak of as will appear in the review of the Scriptures he alledgeth against Christs satisfaction wherein I shall shew how they are wrested by him Exod. 34. 6 7. The Lord passed by c. proclaimed The Lord the Lord God gracious and merciful keeping mercy for thousands forgiving iniquity transgression and sin If W. P. had read and considered and believed the following words in the same 7. verse And will by no means clear the guilty the beames of Gods justice and holiness might have shined with such a lustre in his face as that he should not have dared to offer such an affront and indignity thereunto and incur the guilt which God there threatneth he will not clear men of without the supposition of a satisfaction to his offended justice to set up his mercy and love as inconsistent herewith and what blasphemy as well as absurdity is this to say that God could not be gracious should he exact the utmost farthing when he is so much the more gracious unto men in exacting nothing