Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	glory_n	prepare_v	vessel_n	3,783	5	9.2997	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

Gorrhanus in Rom. 5. The Greck words may be read two wayes either By one mans offence sinne entred into the world and Death by sinne because all sinned so the Syriac translation and Bulliger expounding it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or else in whom all sinned we being all legally in Adam and by way of Equity and Justice to stand and fall with him And thus your Exposition of Psal 51. 5. In sinne I was conceived falls to the ground without any fur ther Answer For if David vvere conceived in sinne there must be soul as well as body Now the soul wants its original righteousness to guide and direct it out of a just Judgment from God which want to it is sinne besides the bodies stains So that what other Expositions you make on the Text which I shall not trouble the Reader with are yours not Davids and sit beside the saddle How David's or any ones soul and body meet and work in the † contagion of sinne I willingly pass by and come to your objection out of Ezek. 18. The Son shall-not die for the Father Which falls to the ground by what has been said I yield An innocent Son shal not die for the Fathers sinne as that Chapter means but Adam's Sons were not such in him we all sinned Rom. 5.12 As really as Levi paid Tythes in Abraham's Loyns Heb. 7 But 2ly that Chapter in Ezek. speaks onely of actual sins not such as we have from Adam therefore it proves nothing to purpose You draw an Argument against Childrens being defiled and that therefore they need not Baptisme nor were corrupted in Adam in the inward man No defiled Creature can enter into Heaven but children are fit for the Kingdom of Heaven therefore not defiled Magisterially delivered Answ The Kingdom of Heaven is to be taken two wayes and Children to be looked upon under a two-fold condition 1. The Kingdome of Heaven is to be taken for the Kingdom of Grace according to Mar. 9.1 and so in Mat. 11.12 Some were there standing who tasted not Death till the Kingdome of God came with power till Christ owned Churches gathered Ordinances administred Now Children of believing Parents belong to this Kingdome and it to them though such as you bar them from the Ordinances of the Kingdom of Grace 2. The Kingdom of Heaven is taken for glory and no children fit for it being all naturally defiled and children of wrath Now consider Childrens natural condition and they are defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparavit sayes Beza in Rom. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idoneos licet non dignos fecit Col. 1. and their state a condition of wrath But again consider them as Elected and in the Eternal Covenant with God in Christ and so all the persons of Election were ever beloved and fitred for Heaven by Justification and Sanctification That all vessels of mercy are fitted or prepared for glory Read Rom. 9.23 and Col. 1.12 Now I ask the question Were children vessels of mercy or no I am sure you 'r say yes First then they were lost in Adam and in misery for mercy presupposeth misery And 2. then they must be fitted for glory therefore not naturally fit Dr. Usher tells us largely in his book called The Sum and Substance of Christian Religion pag. 416. How Children by Sanctification are fitted for glory and though by reason of ignorance and tender youth they are not capable of justification as to understand it yet they have nefit of that Eternall and Immanent act of God in Christ Jesus in which he imputed their sins to Christ and his righteousnesse to them though the transient act were not perceived by them Read Dr. Kendal against Goodwins Redemption redeemed In his most learned Digression against Mr. Baxter Pag. 17 18. who will tell you That if God did not some way act in Justification from Eternity then God doth something in time not formerly decreed which argues some change in God But I proceed to examine your mind about Esau and Jacob You conceive no Text proves Esau's Reprobatior before born I could produce the judgment of above a hundred famous Writers affirming it Read Prov. 16. ver 4. but I 'le come to reason and argue thus If God did not hate Esau before he was born but after then he loved him before he was born but he loved him not because 1. that would argue a change in God to love and hate the same person 2. The 9. of Rom. sayes God had a purpose about them before they were born ver 11. Was that purpose to love Esau or hate him If he love him how could he without change hate him I perceive God after hated him therefore in all likelyhood before he was born for Gods Decrees are positive and unchangable he calls the things that are not as if they were Rom. 4.17 He saw him condemned before born for Gods Decrees depend not upon man 3. How comes Malachy to quote that place of Gen. 25. and Paul to quote both if not to one purpose 't was declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As notes the likeness and coherency of the Texts the Elder should serve the Younger before they were born and St. Paul sayes † As it was written Jacob have I loved To wit before-born And Esau have I hared to wit before-born Or how comes else the Apostle to quote several Texts if not one to explain another Sure none put an old piece to a new garment or parallel texts where no agreement is Pray doth not the effect prove the same Why found he no place in God nor father to change his mind after giving away the Blessing nor in himself for Repentance if not reprobated And was not his servitude fore-told before born a token of hatted and Jacobs priviledge of Mastery over his Brother fore-told beforeborn and evident sign of love I could proceed to enlarge my self on this subject but I must study to be brief You alleadge Ezek. 33.11 that God desires not the death of sinners Answ I confess Voluntas sigui non beneplacili God desires not the ruine of any sinner who can repent Esau could not to any purpose Heb. 12. which was a sign of Rejection For if Believing be a sign of Election as 't is Act. 13.48 then Unbelief and Non-penitency is a sign of Reprobation God onely can give Repentance in a Tim. 2. But secondly were these such wicked as Esau Then I deny that God ever intended them repentance more then to Tyre and Sidon Matth. 11. 21. but men utterly appointed to destruction as Benhadad in the Letter 1 King 20.42 and fore-ordained to Condemnation Jude 4. For God desires Justice to be done to the Wicked 3. Were not these Elected but Wicked while in their sins whose ruine God would not have But 4. this expression shews Gods revealed Will if he spake to Reprobates to make them some way unexcusable not his concealed or decretal will of

which anon But you presse 1 Tim. 2. God would have all to be saved Pray consider how the Apostle commands to pray for Kings there and gives that Reason because he would have all i. e. all sorts of men to be saved though Kings then did persecute Gods people much And to that place in 2 Pet. 3.9 I answer the Apostle speaks of the Saints and Beloved v. 1. and tells them Why God was so slack in coming to judge Wicked Why so patient c. that Gods long-suffering was to Us-ward not the Wicked ver 9. Not willing that any to wit of us the Elect should perish c. Pray what have you got by these Texts though you brag of your acquaintance in Script ob-rading Mr. Rutton for not exercising therein and for mistakes Though I am confident Pag. 19. he is more apound Bible them thousands of such as you You proceed and would prove that Rom. 9. Has not the Potter power over the Clay will prove nothing to our purpose but would make the Apostle quote it out of Jer. 18.6 Which Texts are not a like nor have any agreement for that of Jeremy either means First that the Potters work was Adam and we in him Secondly Adam's marring and we in him Or else it means 1. Gods work in making them a people Church or State 2ly Their marring by disobedience c. But could ought be marred in Gods hand against his will Was he deceived of his work or in it as the Potter Was Adam lost or Israel ruined without God and yet God is most holy just and good the Evil from Man the over-ruling from God Read my Comment upon Rev. Pag. 135. chap. 17. v. 17. how God put it into the hearts of the Kings how the matter of an action is from God how the formality or the obliquity is from man c. What made the Potter go about to make a vessel of honour was it any worth in the clay Was it desert in Israel caused God to make them a people Or do you believe Election and an Eternal Bosome of Love in God the Father Was it not want of power made the Potter marre his Vessel And doth God lack power † Read Esay 43.13 I will work and who can hinder to save those who are lost Could he have done no more to Israel in Esay 5 Then he must cease to be omnipotent and cease to be God He did enough to Israel to make them inex cusable He had power enough to save all the world had he not otherwise decreed But examine carefully and you will find more in Rom. 9. then in Jer. 18. The former pleads Gods Prerogative-Royall over all Creatures making them such as he pleases rejecting Pharoah Esau the Jews Read Prov. 16.4 Exod. 9.16 Rom. 9.22 though murmuring at it ver 19 20. with that Expostulation Has not the Potter power over the Clay The latter means Israels marring in Captivity being first marred with sinfulness Examine Rom. 9. and Jer. 18. and they will shew your mistake For in Jer. the same Vessel is made and being marred is re-made into another form But in Rom. 9. the Potter is said to have power out of the same lump to make one vessel to honour and another to dishonour as in Jacob and Esan Pray what agreement is here Do not Reprobates murmure ver 19. saying Why hast thou made us so We were cast in Adam and resisted not thy Will till actuall transgression before which we were cast And why doth God yet find fault with us since cast in Adam To which the Apostle answers out of Gods Prerogative Sodom now suffering punishment in Hell sire Has not GOD as well as a Potter power over the clay of the same lump so we were in Adam to make one vessel to honour c. Thus your Argument is marred in your hand against your Will as the Vessel in Jeremies Potter I have said enough in answert to Tim. 2.20 already We cannot make out selves Vessels of mercy if once our persons were made vessels of wrath There is a great gulf fixed Luk 16. They are by God before prepared for glory Rom. 9.23 who are vessels of mercy onely man must co-work Your Exposition of Sodoms suffering will suffer much upon Examination You dany the Sodomites to be in Hell and that fire was called Eternal because from Heaven not kindled by man Answer You almost deny or give the Scripture the Lye for Jud. 7. tells that Sodom and Gomorrha are suffering the vengeance of Eternal Fire that is now in misety Now the former fire is † Sol in Pol Hist ca. 48. out which destroyed their bodies for a great Lake called the Asphaltite in the vacancy of Inhabitants has taken possession of that Plain where Sodom c. stood Read Mr. Fullers Pisgah-sight of Palestine So the fire in which the Sodomites suffer now Lib. 2. c. 13. p. 270. is Hell Jude in all probability took part of his Epistle our of the second Epistle of Pet. 2.6 Read Mr. Fran. Roberts on Jude Though you 06 would not have one man borrow of another Key of Bible pag. 69. where Peter tells how the cases or bodies were destroyed but Jude tells us of their now suffering therefore the Jewels are by the Devill burning in Hell Apriori or aposteriori I could laugh and tell you that if Sodom's fire were Eternall it must be Eternal as God is and then some Creature coeternal with the Creator or to last for ever and then Hell-fire and it will be kin to each other Now if the Devil actually suffers in Hell the Sodom as it is plain in Jude 5.6 The Devill suffering in Hell The Angles which kept not their first habitation even as Sodom suffering the vengeance c. But you deny the Devil yet suffers p. 28. Read 2 Pet. 2.4 If God spared not the Angels that sinned but cast them down to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What plainer Now if Devils in Hell then Sodomites for Peter and Jude parallel them then children then they deserved damnation in Adam That Children suffer we believe because all in Sodom suffered in which were Women and Children young and old sayes Gen. 19.4 And John saw such Rev. 20.12 small and great stand before God ready to be judged therefore such are guilty But you deny any soul yet in glory Pag. 34. What means Rev. 14.13 Blessed from henceforth are the dead And Luk. 23.43 This day thou shalt be with me in Paradise If you say a day with the Lord is as a thousand years 2 Pet. 3.8 I answer Christ meant it of a Natural Day Saints now in glory As Jonah was in 06 the belly of the Whale three dayes so the Son of Man in the Earth Matth. 16.4 And one of those say that Paradise is not heaven Read 2 Cor. 12 2-4 and be satisfied For what the Apostle calls Heaven v. 2. he calls Paradise