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A48461 A treatise of particular predestination vvherein ar[e] answered three letters. 1. Tending to disprove particular predestination. 2. To shew the contradiction betwixt Christ dying for all, and Gods election of some. 3. To prove that the soule doth not come from the parent, and consequently that there is no originall sinne. By Thomas Lamb. Lamb, Thomas, d. 1686. 1642 (1642) Wing L212A; ESTC R216650 13,022 22

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A TREATISE OF PARTICVLAR PREDESTINATION VVherein ar● answered three Letters 1. Tending to disprove particular Predestination 2. To shew the contradiction betwixt Christ dying for all and Gods Election of some 3. To prove that the soule doth not come from the parent and consequently that there is no Originall sinne By THOMAS LAMB LONDON Printed in the yeare 1642. To the unpartiall Reader Grace and Peace Courteous Reader FOr as much as the glory of God ought to bee most deare in our eyes which wee ought to seeke and preferre more then our lives I could not with good conscience and reason but publish these few lines following especially being earnestly desired by some of my deare friends and the reasons are Reas 1 first because the truth of the Gospell which holds forth Christs giving himselfe a ransome for all men 1. Tim. 2.6 A propitiation for the sinnes of the whole world 1 Iohn 2.2 and that he tasted death for every man Heb. 2.9 which is such a glorious truth as without which first the Gospell of Gods free grace cannot bee preached to all men secondly neither can wicked men nor unbelievers be required to believe and thirdly neither can the not beleeving in Christ be concluded to be a sinne all which being professed by the people of God who desire in all sincerity to walke in all the wayes of God and to bee led wholy by the rule of his word what ever the hazard be thereby they are thereby scandalized to hold free-will and to denie particular election of persons and persons hereby kept from the truth to the end therefore that these stumbling blockes might be taken out of the way these following lines doe manifestly declare Christs dying for all and particular Election to stand together which therefore can be no let to hinder people from the wayes of God nor yet from discerning this particular truth of Christs dying for all the excellency whereof none can prize but those that know it the which excellency if others could know I am confident they would not bee such enemies to their owne soules as to slight it Reas 2 2. Because those that do deny particular election doe presse upon us as if we were behind hand to defend our selves and our principles against them wheras it is manifest and they know it to be true that they have had these three Letters in way of answer to their Letters and have made no reply and therefore to the end that it might appeare that we doe not comply with them secondly that we are not behind hand to defend our selves against them and thirdly that we might provoke them to reply and to manifest their reasons to publicke view if they have any for the defence of themselves in answer to what I have written to them which I conceive they cannot doe I have therefore adventured to put forth the same to prove whether they can or not and lastly conceiving that some may be staggering and not so well established as were to be wished and conceiving that these may be some stay to them and meanes to give them further light then yet they have which if they lie in obscurity would doe no such good for whose sakes in speciall J doe endeavour that they should bave this for present till further occasions bring forth further labours accept therefore I intreat you in love this small endeavour read it over with earnest intention meditate of it and trie it by the Scriptures with pious devotion and if any good light and divine knowledge comes to thee by it I shall have my desire give God the glory of it let me have the benefit of thy faithfull and fervent prayers and I shall ever rest Thine in any service of love to my power THOMAS LAMBE AN ANSVVER TO A short writing for the disproving of particular Predestination made by T. S. in which answer particular Predestination is cleared and proved by T. L. IT is said that God hath predestinated that those that will beleeve in Christ shall bee saved and those that will not shall be damned To which I answer that this is to short a description of Predestination because Predestination is not a conditionall but an absolute Decree as the Scripture holds it forth Rom. 8.30 In which place two things are to be noted and the first is the definition of the Subjects of predestination and they are onely those which are in time called justified and glorified and the second is the order of the causes where we are to note that glorification is not the cause of our Justification but Iustification is the cause of glorification so likewise Justification is not the cause of vocation but vocation is the cause of Iustification so likewise vocation is not the cause of Predestination but Predestination is the cause of Vacation and there is no cause of Predestination but the meere will of God and therefore Predestination is absolute not conditionall promises and threatnings may be found conditionall but a conditionall decree the Scripture maintaineth not And where it is further said that many doe affirme that God hath decreed some to doe wickedly and so to fall under condemnation I answer that God hath decreed to permit some to doe wickedly and to refuse grace and accordingly to pun●sh them and to prevent others and to create them in Christ Iesus Ephes 2.10 unto good workes and accordingly to save them and to this accords Rom. 9.22.23 what and if God will to declare his wrath and make his power knowne suffer with long patience the vessels of wrath prepared or fitted to destruction that hee might declare the riches of his mercy upon the vessels of mercy which he hath prepared unto Glory and they have not prepared themselves thereunto Now to disprove this kind of Predestination something is said concerning Adam how that he was created after the Image of God in the faculties of his soule and disposition of his body and set by God in the Garden of Eden who gave him a Law concerning the Tree of Knowledge of Good and Evill decreeing that if he did obey he should live but if hee did eat he should die and that although God foresaw that Adam would break his Law yet it will not follow that God decreed he should break it To which I answer that it doth follow that God decreed hee should break it else he would not have suffered him to break it having power to hinder him if it were his will hee could easily doe it but he will not therefore it is his will to permit Adam to break his Law And where it is said that if it were so then Adam had no meanes to resist sinne I answer I deny the consequence for it doth no more follow that Gods Decree that Adam would or should certainly fall by his permission doth take from Adam power of resistance of sinne then Gods infallible foresight th●● Adam would fall doth the later you grant and prove Acts 15.18