Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	judgement_n	sin_n	sinner_n	2,057	5	7.5058	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04214	A defence of a treatise touching the sufferings and victorie of Christ in the worke of our redemption Wherein in confirmed, 1 That Christ suffered for vs, not only bodily griefe, but also in his soule an impression of the proper wrath of God, which may be called the paines of Hell. 2 That after his death on the crosse he went not downe into Hell. For answere to the late writings of Mr Bilson, L. Bishop of Winchester, which he intitleth, The effect of certaine sermons, &c. Wherein he striueth mightly against the doctrine aforesaid. By Henry Iacob minister of the worde of God.	Jacob, Henry, 1563-1624.	1600 (1600)	STC 14333; ESTC S103093	208,719	214

common sense of Gods wrath so in my wholl Treatise I take it for Gods perfit Holynes Iustice Power i Ioh. 3● Psal 2● 2. Cor 9. properly executing vengeance punishment whether little or great due to them on whom sinne lyeth But you generally do so cary this phrase as signifying any punishment of sinne whatsoever and namely the Afflictions which the very Godly do suffer which is altogeather an vnproper speach This I observe most specially in one place of your booke above others Where you say l Pag. 1● All kindes of troubles paines and griefes in our states bodyes and mindes which shorten or sower this present life are degrees of Gods wrath and chasticements of out transgression corruption Which presently you prove by many needeles Scriptures And from this sense of his Fathers wrath you do not exempt the Lord Christ. You meane that this he suffered indeed and that this is all in your opinion It is true All troubles paines griefes in their first Ordinance a were the effects of Gods proper wrath ●●ou doe 〈◊〉 right●●● 275. But in their state and condition now they are b not namely as the Godly do suffer them Which we must heere note and consider well ●●at 1.14 ● 132 You say right also This † because it seemeth grievous for the present and not ioyous is called somtymes in the Scriptures the rodde and wrath of God True it seemeth But indeed it is not so or it ought not so to be For c it seemeth otherwise to the iudgment of faith and knowledg 〈◊〉 1.2 ● 2.28 〈◊〉 2 Cor. ●0 ●efore pa. ●● 19. Then Gods wrath in this sense is very vnproperly taken as I have often said Wherfore speaking properly exactly as in this Cōtroversy we ought according to the revealed minde of the Holy Ghost it is Chasticement correction it is not in any wise Wrath or punishment properly meant Neyther may it be said properly that his Iustice leadeth him to inflict it on vs as e you affirme but it is his Holynes and Love towards his children which chasteneth them 〈◊〉 132. According to the Scripture which saith 〈◊〉 12.10 f God chasteneth vs for our profit that we might be partakers of his Holynes And g whom the Lord loveth he chasteneth 〈◊〉 6.7 〈◊〉 11.32 he scourgeth every Soune that he receaveth If we indure chastening God offereth himselfe vnto vs as vnto sonnes for what sonne is it whom the Father chasteneth not Therefore to speake properly not Gods Iustice but his Holynes and Fatherly Love doth move him to lay whatsoever Crosses and troubles vpon his children He is not vnto them a Iudge or Revenger but a Father Neyther is it Wrath that cometh from him or Vengeance for sinne properly ●●r 11. but h amendment in Love towards the godly Now the case with Christ was cleane otherwise He needed no Amendement but that which he suffered was right Punishment He was neyther in case as the wicked nor yet simply as the godly He differed from them both and yet in som pointes did partake of both their conditions He was like the godly in that he was highly beloved of God and had no maner of sinne of his own laid to his charge He was like the wicked and differed from the case of the godly greatly because he was laden charged with sinnes yea with all maner of sinnes sustayned their due punishment there being also none other at all to indure the vengeance of God for them but himselfe As we haue largely shewed before in opening the state of our Question Thus then whatsoever Christ suffered and specially at his death was very wrath and vengeance from God properly taken true punishment and iustice executed against sinne for sinne to the which he was in som sort condemned and appointed also this was the true Curse of the Law which thus he sustayned for vs. Nevertheles in all this his Case was extraordinary his condition in the like punishments vtterly vnlike to the wicked For his owne nature was still for all this most holy faithfull stedfast loving the Lord and beloved of him albeit in his office of Redeeming vs and suretyship for vs he did sustaine truly and not vnproperly as the Godly do the Lordes very wrath against sinne which he tooke vpon him Heere is now the Power of God to be deepely considered togeather with his vnspeakeable Iustice and Love and Holines Even one of the greatest mysteries of Christian Religion which to vnfolde what toung is able yea what heart can conceave it And yet most necessary most comfortable to be vnderstood of all men Namely how the Lord hath assigned to his sonne in the worke of Redemptiō 2. personnes as it were or countenances or cōditions His owne naturally which God ever deerely loved our countenance or person or cōdition which he sustayned by his office which condition the Lord truly a As yo●● Gods C●● pag. 26● in deeds in word● accursed and punished Only the sense of the paine of Gods Vengeance came indeede vnto his most holy nature the Curse the Hatred the wrath and iudgment of God being quenched therewith His owne nature felt the sorrow and paine of the Curse and Hatred But the Hatred Curse was bent against the load of our sinne wherein he stood forth as guilty before God and appeared as it were clothed therewith This was Love and mercy to vs this was Iustice vpon Christ having vndertaken for vs this was infinit power and wisdom both wayes in God to bring it to passe which no creature can comprehend his Holynes and Love still chastening his Redeemed ones but laying no part of true Punishment or proper Vengeance for sinne vpon them which Christ only did for them wholly sustayne Thus also seeing Christ indeed had no sinne in him as the godly have to be corrected neyther could be correctted chasticed for nothing therefore properly he was not chastised nor corrected at all but his Afflictions every one both small and great were true and proper punishments and the effects of Gods very wrath for our sinne lying vpō him 〈◊〉 245. Som where a you say Christ might suffer the wrath of God in his body yea in his soule he might suffer it and yet not the paines of the Damned or of Hell We grant you say true Christ suffered not the paines of the damned nor of Hell vnderstanding this for the very same condition state alltogeather b as the Damned are in 〈◊〉 you de●●●e it pag. ●0 49.50 We abhorre such blasphemy as much as you that Christ so suffered Hell paines Yea albeit I know you are far from thinking so yet I say your words do com neerer vnto it then ours do ●●g 15.16 as is c before noted But I aske do you graunt that Christ suffered Gods wrath in Spirit as the Apostle d somwhere distinguisheth the Spirit Soul If

be executed it cannot be made voyd So that if Christ in Gods proper iustice dyed not for vs then in his Iustice without mercy we must and shall dy Which God forbid But Christ therefore indeed suffered dyed most iustly according to the rule of Gods strict Iustice in all points possible Yet you say His hanging on a tree was no necessary part of the generall Curse of God vpon all sinners What if that were no necessary part of the generall Curse It was nevertheles iust from God vpon him aswell as his Death No particular Punishments are necessary but accidentall in their own nature The generall Curse c Gen. 2 1● Thou shalt dy the Death comprehending them all not as necessary but as accidentall parts Yet wheresoever by Gods providence they happen they are iust Punishmentes no lesse then the Generall Curse And thus Christ answering for sinne not only Dyed generally but also was hanged on the tree particularly by the iust sentence of the Law Still I meane iustly in respect of God alone for men vsed meere violence wrong and no Law towards him For they persecuted him as a malefactour as they said yet indeed hee being in himselfe altogeather faultles and without blame You seeme to mislike that Christ should suffer iustly because he suffered willingly for vs. Which hindereth not at all for the voluntary surety beareth his penaltie iustly when he sustayneth that which the debtour by Law should sustaine You say d Pag. 27● No Lawe you are sure not Gods Law alloweth that when a murderer or such like offendour transgresseth he should be spared and an other that is willing hanged in his steed And therefore you mislike the similitude of a Surety in the worke of Christes Redemption I answere in Gods Law that is not true which you say Vnderstanding heere by Gods revealed Will and his most holy and gracious Ordinance for vs. Though indeed this is not his Law properly but his Gospel the most blessed glad tydings of peace and health to our Soules Now by this Law of God I am sure that Murderers Adulterers Theeves and worse then these are spared in Gods presense and an other that is their most willing surety executed by the iustice of God in their steed Pag. 280. But a no similitude can prove Christ in taking ou● person on him to be sinfull defiled hatefull and accursed I deny this saying vtterly b How could he be by God properly and truly punished and Cursed for sinne F●ee 18.20 Gen. 18.25 but that he was sinfull and hatefull And it is written c God sent his Sonne in the likenes and forme of sinfull flesh for sinne Rom 8.3 Synac beb●sich and condemned sinne in d his flesh In which likenes he stood before God indeed before the world he was reputed so 2. Cor. 5.21 but falsly And e God made him sinne for vs that we might be made the righteousnes of God in him As also he was made f a Curse for vs. Gal 3.13 Though you ●y nay p 280 Calv in Gal. ● 13 Heb. 9. vlt. Pag. 11 12. ●●d 50.51 Wherevpon Mr Calvin g warily enough saith h Vt personam nostram suscepit peccator erat maledictionis reus And the i Apostle saith Ek deutérou The second time he shall appeare without sinne meaning that the first time he appeared with sin Yet this is k not inhaerently but by imputation the Lorde translating by his ordinance the sinne of men vpon him reckoning them vnto him Even as by Gods true and reall imputation not by any inhaesion we now in this life are iust holy and blameles before God so was he sinnefull and defiled by imputation not inhraenetly Thus by this reckoning he suffered at Gods hands iustly yet in his own nature in respect meerely thereof he suffered both at the Iewes handes and before God the iust for the vniust Pag. 280. l You say where the Apostle saith m he was made sin for vs 2. Cor. 5.21 the Fathers have 2 good and approved senses differing frō ours 1 That God made him a sacrifice for sinne 2 that he vsed him as he doth sinners What is there in both these that wee acknowledge not Yea what is this later but the very same point which we vrge It is nothing els in all this quaestion that we hold but that God vsed Christ our Redeemer and Surety as he doth sinners so far as possibilitie admitteth that he could and might be so vsed And for this the Fathers are not silent if I were so ambitious as you in producing multitudes of men Cypr. de Pas● Only Cyprian and Athanasius and Austin shall content me in this The first n He sustayned suffered himself to be called Sinne and a Curse by Moses and the Apostle because he had the like punishment as we should have had but not the like fault a Pag. Your slight answere that it was like in part not in all salveth not the matter For Cyprian meaneth Christs punishment for vs was so like ours as was possible and that sufficeth vs. Also by this your weake answer you are contrary to your selfe heere in that you acknowledge that God in punishing Christ making him sinne for vs hee vsed him as he doth sinners Athanasius saith * Pag. ●● De ●nea Ipse per se sententiam solvit sub specie condemnati Hee himselfe satis fied and abrogated the sentence of the Law vnder the appearance of a Damned man Did not God then vse him as he doth sinners in all extremity of punishment so far as was possible And that it was altogeather possible to inflict the sense of his wrath immediatly and properly in his Soul aswel as in his Body no reasonable man cādeny Aust we saw a little b Before 71.73 before Thus also your former good sense of this that Christ was made sinne that is a sacrifice or punishment for sinne how differeth it from your second as you seeme to make them to differ Or how differ they both from our maine Assertion that Christ in himselfe sinlesse was by God reputed sinfull in our steed Nay this directly and necessarily proveth thesame For as I said how could he be truly punished for sinne by God but that he must be indeede sinfull by imputation The Iewes Sacrifices the expresse figures of Christe doe also most lively set out this thing When they were c Lev. ●● brought vnto God the people must lay on their hands vpon the heads of the Beastes shewing thereby that their d Lev. ●● sinnes were put vpon the sacrifice that God so accounted them indeed to be Wherefore what cause have you so to exclame as you do against this comparison of Christ our Redeemer with a Surety Christe truely Surety who among men by the ordinance of Lawe and iustice must and doth pay the debt when the debtour cannot It is neither a simple similitude as e