Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	incline_v	keep_v	mercy_n	16,838	5	9.7242	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52090	A copy of a letter written by T. M. in the year, 1699	T. M.	1699 (1699)	Wing M81A; ESTC R223719	6,902	16

acceptable as proceeding from Love Neither doth the ill Consequences Men draw from my Doctrine prove it Erroneous The Third Charge against my Doctrine is BLASPHEMY IT is impossible to unite the Scriptures in Sense one with another except we say Sin is Ordain'd and that God is the Author of it but to good Ends and Purposes and he that cannot unite the Scriptures in Sense one with another cannot be a Minister of them because besure then he doth not understand them They who charge another's Doctrine with Blasphemy need look back to their own I do not say my Lord that you charge it with Blasphemy but some have done it and I am thereby oblig'd to clear it from that Aspersion Predestination which is Divinity the Ministers in their Pulpits own they do not understand Let that Doctrine be what it will that shall from Sciptures or otherwise endeavour to prove God Tyrannical and the cause of Sin to bad Ends is a Blasphemous Doctrine in my Judgment I say no more than what you say that God is the cause of Sin not to bad Ends but to good Ends as the Crucifixion of Christ St. Peter's Denying him c. And I make Sin Ordain'd to set forth God's Hatred to it not loving Sin by punishing Men with Temporal Punishments for it which not only sets forth his hatred to Sin but also sets forth his other Attributes and renders Man Satisfaction through Christ for this by Gloryfication See my Second Addition pag. 21. where you have the full Meaning or Mystery of Sin Ordain'd Had I said that God ordain'd Sin to bad Ends and that he lov'd Sin and delighted in the destruction of his Creatvres then I had rendred him Tyrannical or Unjust Unholy Unmerciful to the highest Now to pass by what I have said as to the Common-prayer-Book and Articles of the Church of England I will examine a Doctrin that hold a certain number are ordain'd and that from all Eternity as I have heard to Hell-fire unavoidably and do conclude also that God is Glorified by this But for my part I cannot think Tyranny and Injustice Cruelty and the worst of Cruelties can add Honour and Glory to any Being So that you see there are worse Doctrines than mine in the World And this Doctrin which is downright Blasphemy in my Judgment is taken little Notice of when a Mercifull Doctrine is call'd into Question which promotes Good or at least never so ill Consequences as this hath done viz. Despair and Self-Murder Can that be a Blasphemous Doctrine where Grace can apply it as a means to love God and our Neighbour on which Christ saith Hang or depend all the Law and Prophets in that such a Doctrine is the foundation of all Good flowing from such Love Now if as I have prov'd that my Merciful Doctrine through Grace applying it promotes love to God which none can deny and if I deny Free-will I conclude my Neighbour can't help his Infirmity and so I am in the greater Charity towards him All which things would far more appear true if a Discourse were ventur'd concerning a Definition of a Saving Faith But we 'll suppose that which is not that both Blasphemy and promotion of Sin were in my Doctrine was not the Original Copy shew'd to Dr. Stillingfleet and others and I could have no Answer from them My Clavis Aurea hath been Printed about four Years and no Divine hath Answer'd it only Dr. C. a Physician hath written something against it which Mr. P. and others say is Orthodox but hath left the most material part of my Book Unanswer'd If you allow his Answer true Divinity and a sufficient Answer to my Book I have Printed an Answer to it Some say I ought not to have printed my Judgment in Divinity I Answer I can't see People in Despair and not relieve them and there may be many such I never heard of that may see my Book If this be against Law 't is not against Reason which ought to be the foundation of Law Our Laws were made by Christians and so not intended against Spiritual Men But 't is Ignorance like the Grand-Jury who I suppose never read my Book so as to Consider it which they ought to have done nor can Discourse it yet they found a Bill against me that Persecuted a Spiritual Man by those Laws Therefore Natural Men cannot be Lawful Judges of Spiritual Men. Until a Definition of a Saving Faith be throughly Discours'd your Preaching can give no Satisfaction in Salvation neither can you be a competent Judge what is Blasphemy in what I have writ And truly I am fully satisfied that Men would not have had recourse to Persecution disgracing the Church with such a resemblance to the bloody Church of Rome if Ministers were able to Confute me How Sin was compell'd by way of a lively Representation to set forth unto us the knowledge of Sin the more lively is a deep Discourse beyond a Natural Man's finding out See my Second Addition pag. 21. And if Sin be an Infirmity as the Common-Prayer-Book allows of it consequently follows there 's no Free-will in Man Hence 't was a Sin for Joseph's Brethren to Sell him but Joseph saith It was not you but God that sent me hither This very Mystery hath confounded the Wisdom of World in Divinity and can never be throughly reach'd by any without a Disputation or Satisfaction in a Definition of a Saving Faith How highly then then it concerns us to search into that Faith and its Circumstances I need not farther urge only to say thus There 's no Satisfaction can be had in Preaching without it The words of the Common-Prayer-Book which make Sin an Infirmity are these Lord incline our hearts to keep this Law Hence our very Desires must be mov'd in us to Good Again Though we be ty'd and bound with the chain of our Sins yet let the pitifulness of thy Mercy losen us c. Hence 't is evident that Men bound in Chains cannot act as Men at Liberty and are forc'd to betake themselves to God's Mercy to losen them they not being able to help themselves And in another Place the Church prays for the continual Dew of God's Blessing or Grace And the Tenth Article of the Church saith that Man cannot turn and prepare himself to Faith and Prayer without the Grace of God by Christ first moving us thereto that we may have a good Will and Working with us when we have that good Will Who can't every day see that to those who are harden'd or Grace not given them 't is neither the Mercies of God can allure them nor the fear of Hell deter them from Sin Now if we can't but acknowledge such Power nor that we can proceed in Good the least step farther than Grace assists us it will give us to understand that we may wholly and only trust in God which is not to lye in a Ditch and cry God help for then he will