Selected quad for the lemma: mercy_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
mercy_n anger_n lord_n slow_a 2,036 5 9.7827 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A67000 The freeness of Gods grace in the forgiveness of sins by Jesus Christ, vindicated. Against the doctrine of Mr. Fergusson, in his sermon preached at the morning lecture, the fifth of August 1668. in a letter to a friend. By H. W. a lover of the truth that is according to Godliness. H. W. 1668 (1668) Wing W35; ESTC R217619 15,119 18

There is 1 snippet containing the selected quad. | View lemmatised text

consider this Text that is cited by us both and that upon a contrary account and see if it can possibly be meant by the Lords not clearing the guilty after his being merciful gracious c. that he will indeed pardon sin when he hath taken as much punishment as the Law requires but he wil by no means bate any thing of that As if the Lord were very gracious and merciful because he takes no more than the Law allows O wonderful Mercy that this Preacher attributes to the most merciful Lord God! see Psal 103. 8 10. The Lord is merciful and gracious slow to anger and plentious in mercy He hath not dealt with us after our sins nor rewarded us according to our iniquities But according to this Gentlman God must reward every one according to his Iniquities for every one must bear the full punishment of his sins either in his own person or in the person of another See v. 13. Like as a Father pityeth his Children so the Lord pityeth them that fear him That is if the Lord can get any body to be punished in their stead and make full satisfaction to his avenging Justice then they shall go free See also Jer. 3.12 Joel 2.13 Jona 4.2 or shall I transcribe a great part of the Bible to this purpose I cannot omit to mind you of our Lords precept Luk. 6.35 36. where he saith Love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the Children of the Highest for he is kind unto the unthankeful and to the evil Be ye therefore merciful as your Father also is merciful Is God kind to the unthankful and evil how comes it to pass according to this Gentleman either Christ or some other made satisfaction for them or else I know not how it could be 2 Cor 1. 3. God is called the Father of mercies In that Prophesie Luke 1. 77 78. To give knowledge of salvation unto his people by the remission of their sins through the tender mercy marg Bowels of mercy of our God The great reason of the blessings of the new Covenant is this for I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more Heb. 8. 12. I would sain pass from this matter as obvious to every one but that text in Jam. 2. 13. will not let me go For he shall have Judgement without Mercy that hath shewed no Mercy and Mercy rejoyceth against Judgement Where you may observe that Mercy is opposed to Judgement or satisfaction of Justice and that gloryeth against this Whereas were this Gentlemans doctrine true Judgement would glory against Mercy That this Doctrine of full satisfaction to avenging Justice I say is contrary to all those Sriptures that attribute our remission or salvation to the Grace of God me thinks I should not need to cite texts in this case to such as profess to live under a Covenant of Grace and commonly suspect every thing that is but said to lessen the Grace or favour of God But give me leave to mention one or two among a multitude And that of the Apostle to the Ephesians ch 1. 7. doth first present it self In whom we have Redemption through his Blood the forgiveness of sins according to the riches of his Grace Here forgiveness of sins is ascribed to the riches of Gods Grace though it comes through the Blood of Christ Would it have bin any such rich Grace for God to let men alone after he had punished their sins to the utmost See Col. 1. 14. a parallel place to this in Eph. I. In both which you may note that redemption is expounded by remission of sins See also Rom. 3.24 Being justified freely by his Grace through the redemption that is in Jesus Christ How justified by Grace or savour if by a full satisfaction O you will say Because God gave Christ and procur'd him to make this satisfaction But suppose that could be How then justified freely or gratis by his grace if he received a ful satisfaction Can a man be said to deliver his imprisoned Debtor freely or gratis by his Grace out of prison and from his obligation though he procure another to pay him the mony sure Mr. F. would not think so if he were that captive Debtor and so deliver'd And this Apostle in the next Chap. Rom. 4. 4. and 11. 6. argues the opposition between Grace and Debt and Grace and works shewing that they mutually destroy each other so that if God received full satisfaction he is obliged in Justice as this Preacher saith to take no more and our Justification accordingly will be no longer of Grace but of Debt Thus this Preacher doth unawares destroy the Grace of God while he preaches up a penal satisfaction of Justice Now I might proceed to other Scriptures and Arguments to which this Doctrine of satisfaction is contrary but I am writing a Letter and perhaps I may have occasion to produce some of them by way of Answer to some of his Argumentations And I shall as I go along prove against him that which I proposed in the beginning as the third and greatest fault in a Preacher namely That his Doctrine is not only false but false in a matter of high comcernment in the faith of a Christian And first I take notice he argues from Gods threatnings that there must be a satisfaction but he allows this satisfaction to be made either by the Criminal or by his Surety But I would fain have him to shew me that threatning of punishment that may be satisfied either by the party offending or his Surety To Adam he saith In the day thou eatest dying thou shalt die Gen. 1. 17. and Cursed is every one that continueth not in all things c. Deut. 27.26 Cal. 3.10 The soul that sinneth it shall die Ezek. 18.4 Here is no mention of a Surety Let him that addeth or its Surety take heed of the Curse denounced against him that adde●● or diminisheth c but perhaps he hath a Surety that can and will bear it for him 2. He argues from the congruity of it to the Righteousness Wisdom and other Attributes of God to pardon sin upon a full compensation He cites Rom. 3 25 26. that he might be just But we have seen already in the 24. vers of that Chap. that the Justice there meant is such as consists with justifying gratis and therefore without a full compensation 3. He argues from the Holiness Purity and Righteousness of the Nature of God to the necessity of the punishment of every sin But he doth here again take the boldness of adding a surety for the bearing of this punishment I beseech you my Friend make a stand and tell me supposing such a nature in God as obliges him to punish every sin whether that Nature can be satisfied with the punishment of another that is innocent instead of him