A64989:146
The foundation of God standeth sure, or, A defence of those fundamental and so…
The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entitled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entituled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.
London : s.n., 1668
Chapter 8: An Answer to W. Ps cavils against the Doctrine of Christs Satisfaction.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Absurdities and gross consequences, as W. P. termeth them which follow from this Doctrine, do show the absurdity and grossness of this mans Conceptions; to the first I have shown the consistency of Grace and Satisfaction. To the second I have given an undeniable reason why man must in some cases forgive without Satisfaction, and God will not; but how absurd and Blasphemous is it (this supposed) to say man is more capable of extending mercy than God, when Gods mercy to us (which this satisfaction of Christ doth make way for the exercise of) is so great that all our mercies are Cruelties in comparison, and the Lord takes no more Satisfaction from those he extendeth his especial mercy unto, then we do which freely forgive private injuries. The third Absurdity (as he calleth it) in words we own it to be sound Doctrine, which appeareth to be gross to none but such whose reason is depraved, and therefore I am sure W. P. can have no right reason to refute this doctrine. He argueth, If Christ satisfied Gods justice, he did it either as God, or as Man; or as both God and Man. But he did it not as God, nor as Man, nor as both God and Man.
The Absurdities and grosse consequences, as W. P. termeth them which follow from this Doctrine, do shew the absurdity and grossness of this mans Conceptions; to the first I have shewn the consistency of Grace and Satisfaction. To the second I have given an undeniable reason why man must in some cases forgive without Satisfaction, and God will not; but how absurd and Blasphemous is it (this supposed) to say man is more capable of extending mercy than God, when Gods mercy to us (which this satisfaction of Christ doth make way for the exercise of) is so great that all our mercies are Cruelties in comparison, and the Lord takes no more Satisfaction from those he extendeth his especial mercy unto, then we do which freely forgive private injuries. The third Absurdity (as he calleth it) in words we own it to be sound Doctrine, which appeareth to be gross to none but such whose reason is depraved, and therefore I am sure W. P. can have no right reason to refute this doctrine. He argueth, If Christ satisfied Gods justice, he did it either as God, or as Man; or as both God and Man. But he did it not as God, nor as Man, nor as both God and Man.