Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	jesus_n	sin_n	sinner_n	3,659	5	7.4408	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41481	Apolytrōsis apolytrōseōs, or, Redemption redeemed wherein the most glorious work of the redemption of the world by Jesus Christ is ... vindicated and asserted ... : together with a ... discussion of the great questions ... concerning election & reprobation ... : with three tables annexed for the readers accommodation / by John Goodvvin ...	Goodwin, John, 1594?-1665.	1651 (1651)	Wing G1149; ESTC R487	891,336	626

before Him carried the Apostles meaning in the words the same way as they are cited and owned in their respective Interpretations by Musculus upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollens taking saith He is so expounded by Jerom as that it is declared by the Apostle that those Bodies which are made the Members of an Harlot are taken away and cut off from or out of the Body of Christ He takes saith He the Members of Christ i. e. He cuts Himself off from the Body of Christ who is joyned unto an Harlot Ambrose avoucheth the same when he saith He meaning the Apostle saith thus because such Members which adhere unto an Harlot cease to be the Members of Christ. Certainly it cannot be that a Member of Christ should be a Member also of an Harlot a Tollens ità exponitur à Hierōut indicetur ea corpora quae scorti Membra fiunt sublata esse abscissa è corpore Christi Tollit inquit membra Christi i. e. abscindit se à corpore Christi qui junctus est meretrici Idem ponit Ambr. cum dicit Ait quia meretrici adhaerentia membra desinunt esse membra Christi Certè non potest fieri ut membrum Christi sit membrum scorti c. c. And if it be no dishonour unto Christ to admit and take in such who have been the foulest and most deformed Members of the Devil upon their Repentance for Members of His Body which is nothing but what He doth dayly why should it be any disparagement unto Him to reject such from being Members of this His Body who by their wicked and abominable ways render themselves altogether unworthy the great dignity of such a Relation 3. And lastly for the frequent repetition of Regeneration it is of the same §. 29. consideration with the two former Particulars there is no inconvenience nothing unworthy God or of Christ in it and for men it is of a most happy and blessed accommodation unto them When the Scripture speaks of an impossibility of renewing some by Repentance in case they fall away b Heb. 6. 6. it plainly supposeth that there is such a thing incident unto men or whereof some men are capable as renewing again by Repentance And what is Regeneration being interpreted but a renewing again by Repentance And if men may dye twice spiritually as Jude speaketh of some that were twice dead Vers 12. why may they not live twice or twice receive the life of grace opposite hereunto As it is agreeable to the Righteousness and Holiness of God to denounce the sentence of exclusion from his Kingdom against men whoever they be or have been when they turn Adulterers Fornicators Idolaters c. yea and to execute this sentence accordingly in case they return not from these sins by Repentance before they dye and so to leave them no footing or foundation for their Faith I mean to beleeve or to expect Salvation by Jesus Christ but onely upon their Repentance so is it no less agreeable to the Mercy Patience and goodness of God to promise unto backsliding sinners a re-injoyment of his Favor and Love which is in Christ Jesus upon condition of their renewing again by Repentance and to exhibit unto them accordingly the full fruits thereof in the Salvation of their Souls if they persevere in a course of Repentance unto the end And how sad and deplorable above measure would the condition of many thousands of Saints be in case there were no reiteration of Regeneration I mean of all such who at any time fall into such ways and practises of sin which according to what we have lately heard from the Scriptures exclude from the Kingdom of God! Doubtless there is no more inconvenience for the same person to be twice regenerate then it was or would have been under the Law for the same man to have taken Sanctuary the second time in case He had the second time miscarried in slaying a man at unawares And for Regeneration it self according to the Grammatical and proper signification of the word it imports a reiteration or repetition of some generation or other It cannot import a repetition of the natural generation of men the sence of Nicodemus in John 3. 4. this point was orthodox who judged such a thing impossible therefore it must import a repetition of a spiritual generation unless we shall say which I know is the road Opinion that it signifies onely the spiritual generation with a kinde of reference unto or reflexion upon the birth natural But it is the common sence of Divines that the two generations mentioned the natural and spiritual are membra dividentia and contradistinguished the one unto the other and so the Apostle Peter seems to state represent them a 1 Pet. 1. 23. as also our Saviour Himself Joh. 3. 6. Now I suppose there can hardly any instance be given where the introducing of one contrary form or quality into the subject is termed a reiteration or repetition of the other Calefaction for example is never termed a repetition of frigefaction nor is albi-faction called a reiteration of nigri-faction nor when a regenerate or mortified man dyeth His natural death is He said to reiterate or repeat His spiritual death Therefore I rather conceive that Regeneration which the Scripture makes appropriable onely unto persons living to years of discretion who generally in the days of their youth degenerate from the innocency of their childhood and younger years and corrupt themselves with the Principles and ways of the world relates not unto the natural generation as such I mean as natural but unto the spiritual estate and condition of men in respect of their Natural generation and birth in and upon which they are if not simply and absolutely yet comparatively innocent harmless free from pride malice c. and in respect of these qualifications in grace and favor with God upon the account of the death and sufferings of Christ for them as we shall God willing prove more at large in the second part of this Discourse In the mean time what we now offer as most probable touching the Reason of the name and relation of Regeneration I conceive our Saviour Himself implieth in that Passage of His with His Disciples At the same time came the Disciples unto Jesus saying who is the greatest in the Kingdom of Heaven And Jesus called a little childe unto Him and set Him in the midst of them and said Verily I say unto you except ye be CONVERTED AND BECOME AS LITTLE CHILDREN ye shall not enter into the Kingdom of Heaven b Mat. 18. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except ye be turned back as Calvin interpreteth i. e. unless ye recover and re-instate your selves in that estate or interest in the love and favor of God which you are in danger of losing by your ambition by returning to such an humility innocency and simplicity wherein whilest

5. terms of Grace as have been mentioned argueth any Election from Eternity of David personally or particularly considered though it be true that He doth not vouchsafe the like terms of Grace or means of Repentance unto all other sinners Because 1. If David was a true Beleever and so in an estate of Grace when Nathan came unto Him He was under the wing of Election and in the way of Life and Salvation and consequently His sending to Him by God did neither argue pro or con such His Election 2. There might be some equitable consideration on Davids behalf though not known unto us on which God might ground a Dispensation of more Grace and Mercy towards Him then towards other sinners in whom the like consideration is not to be found For though we affirm and hold that Reasons in the general may be given even by men to evince an equitableness or reasonableness in all the ways of God yet we do not say but that there are many special and particular Reasons of His actions and ways which are known onely to Himself and are not assignable by men That God delt equitably by David in vouchsafing unto Him those signal means of Repentance which He did and that He deals as equitably by such sinners to whom He denyeth the like means may be clearly proved from the nature and import of that Great Attribute of His which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 1 Pet. 1. 17 or a non-acceptation of Persons as likewise from that equality in all His ways which the Scripture with no less evidence asserteth b Ezek. 18. 25 29. But why or how it should be equitable in Him to make such a difference between David and many other sinners between whom notwithstanding He maketh it may very possibly be indemonstrable by men because all the qualifying circumstances on Davids side or of Davids sins are not known unto men as they are unto God neither are all the aggravating circumstances of the sins of other sinners known unto them as they are also unto Him Which considered evident it is that God may have yea and questionless hath equitable and reasonable grounds and these in or from the Persons themselves and their ways between whom He maketh any such difference as that now in discourse though these be investigable or past finding out by men And why God should not give a reason or account i. e. a special or particular account of any of His matters as Elihu speaketh c Job 33. 13 the reason is so neer at hand that I shall not need to bring it any whit neerer by naming it or by insisting upon it 3. And lastly in case there should be found any other sinner whatsoever like unto David in all circumstances relating unto sin and righteousness it is little questionable but that in like case of guilt and present impenitency means of like grace and efficacy though not literally or formally the same in order to his Repentance would be vouchsafed unto him which were granted unto David A second Old-Testament instance of a total recidivation from Grace or §. 6. true Faith we finde in Solomon That Solomon before His fall by Idolatry and other sinful miscarriages of which more presently was a true Beleever a regenerate man a son of God is the constant Opinion of those that teach an impossibility of a total falling away from Grace I do not know any one of them otherwise-minded However His Writings being so full of Heavenly Wisdom and Knowledg as they are on all hands confessed to be give a liberal testimony unto their Author that He was a man truly fearing God and held communion with Him And Nehemiah speaking of Solomon saith that among many Nations there was no King like unto Him for He was BELOVED OF HIS GOD a Neh. 13. 26 c. Other Proofs and Arguments there are demonstrative enough of the truth and soundness of Solomons Faith before those sad and high misdemeanors of His reported in the Scriptures but seeing we have confitentes Reos the Confession of our Adversaries themselves in the Point we shall make no further labor of the proof of it Again that Solomon sinned at a very high rate of wickedness and provocation is nothing but what the same Persons freely enough acknowledg And in the Synod of Dort it self a Prime Member thereof publiquely said that Solomon practised in sin and wickedness whatsoever the lust and licentiousness of a King could stretch themselves unto b Solomo quicquid per regiam libidinem licentiam perpetrari potuit commisit ● Deodat of Geneva The sad History of His wickedness is drawn up by the Holy Ghost Himself 1 King 11. 1 2 3 c. where having reported His disobedience to the Law of God by which the Israelites were prohibited to marry with the Daughters of a strange God in taking unto him no fewer then seven Hundred Wives and three Hundred Concubines of the women of the Moabites Ammonites Edomites c. and withall the several abominable Idolatries wherewith he came to be polluted hereby he adds that His Heart was not perfect with the Lord His God as was the Heart of David His Father that He did that which was evil in the sight of the Lord that He went not fully after the Lord as did David His Father that the Lord was angry with Him because His Heart was turned from the Lord God of Israel c. I am no enemy to their Opinion who affirm that Solomon returned back again to the Lord God of Israel by way of Repentance but assuredly during all that wallowing in the mire mentioned under the pollution and guilt of all those abominations charged by the Holy Ghost upon him his back was towards him and his person under the dint of that heavy doom which is denounced against Idolaters and all that work abomination viz. exclusion from the Kingdom of God as hath been largely shewed already The nakedness of such allegations and washy pretences which are commonly layd hold on to make Solomon a true Beleever and son of God during his most dreadful Apostacy from him lately described hath been detected both in the last preceding Chapter as likewise in the late examination of Davids case So that we may without fear of the least breach of charity or of judging any unrighteous judgment conclude that Solomon whilest His Heart was turned away from the Lord God of Israel to walk after other Gods as after Chemosh the abomination of Moab after Molech and Milcom the abominations of the children of Ammon after Ashtoreh the Goddess of the Zidonians c. and during his obduration and impenitency in these horrid ways and practices was an enemy unto God and God unto him and the former relation between them of Father and Son wholly dissolved They that hold or teach otherwise both represent God altogether unlike unto himself rendering him a most unworthy Accepter of Persons and besides