Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	heart_n	incline_v	mercy_n	16,797	5	10.2482	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66360	Ho Antichristos the great antichrist revealed, before this time never discovered, and proved to be neither pope, nor Turk, nor any single person, nor the succession of any one monarch or tyrant in any policies, but a collected pack, or multitude of hypocritical, heretical, blasphemous, and most scandalous wicked men that have fulfilled all the prophesies of the Scriptures ... and especially have united ... together by a solemn league and covenant to slay the two witnesses of God, Moses and Aaron ... that is, the supreme magistrate of the Commonwealth, and the chief pastors and governours of the Church of Christ, and the Christian world is requested to judge whether the Assembly of Presbyterians consulting at Westminster, together with the independents, Anabaptists, and lay-preachers be not the false prophet ... and whether the prevalent faction of the long Parliament ... that killed the two witnesses of Jesus Christ, 1. Charles the First ... 2. William Laud ... be not the grosse and visible body of the same antichrist / by Gr. Williams.	Williams, Gryffith, 1589?-1672.	1660 (1660)	Wing W2662; ESTC R25201	504,825	313

may not will in vain How God enclineth our wills to will good And yet we deny not but man hath freedom of will to will the things that he willeth for the will is alwaies free and not compelled else should it be no will And therefore when God moveth us to will that which is good he doth it not by forcing or compelling our will to will such and such things but proponendo bonitatem suavitatem Objecti by laying the Objects of good before the eyes of our understanding and then inclinando voluntatem by inclining our minds and enticing our wills to yield and to embrace that good and that by a kind of a sweet influence and secret perswasion in our apprehending the sweetness of the Object and no compulsion at all but even as we pray in our Lyturgy Lord have mercy upon us and encline our hearts to keep this Law But to say that a man can will good of himself without this help of the Grace of Christ we do utterly deny because all the cogitations of mans heart are prone to evil continually And the Apostle saith that we were dead in trespasses and sins Gen. 6.5 Col. 2.13 Aug. de corde gratia And if we were dead in sin then sure we must needs be without any life of Goodness in us And therefore we say with St. Aug. to will any thing freely is the work of nature to will evil is the work of corruption but to will well and that which is good is the work of Christ and of his Grace And yet the Church of Rome ascribeth so much power to the will of man that Bellarmine saith Bellar. l. 6. c. ult de grat our conversation is in the power of our free-will and that before all Grace we have free-will even in the works of Piety and may by this our will leviores quasque titillationes superare overcome all the slighter motions of sin and dispose our selves to receive Grace Scotus 2. d. 28. Durand 16. q. 4. as Aquinas and Suarez say yea and to keep Gods Commandments as Scotus and Durandus do affirm And what is this but in a humane Pride to rob God of his Glory due to him for the Grace of Christ and to give it to the freedom of our will to lessen the bounty of Christ and the goodness of his Grace towards us and to magnifie the goodness of our selves towards him At hoc piarum mentum est ut nihil boni sibi tribuant But it is the part of every good man to ascribe no good unto himself but with St. Paul to confess all good to be due to the Grace of Christ because as St. James saith Every good and perfect gift is from above James 1.17 and cometh down from the Father of Lights And therefore we say with Sr. Bernard that aliud est velle aliuà est velle bonum it is one thing to will and that we have from our selves and it is another thing to will that which is good and this we have from the Grace of Christ and thanks be unto him for his Grace 2. 2. In the Doctrine of our Justification For our Justification The Apostle proveth by many arguments that we are freely justified by the Faith of Jesus Christ and that it proceedeth meerly of Grace and not of works lest any man should boast if it had been of works And therefore St. Ambrose saith Rom. 3.24 c. 4.16 c. 5.1 Gal. 2.16 non gloriabor quia justus sum sed quia redemptus sum non quia vacuus sum peccato sed quia remissa sunt peccata I will neither glory nor rejoyce that I am just but because I am redeemed not because I am free from sin but because my sins are forgiven me And St. Aug. saith that credendo in Christum justificantur homines men are justified by believing in Christ And so not only these men and all the Classie of the Fathers St. Basil Nazianzen and the rest of that age but also the godliest sort of the Church of Rome as Aquinas Cassander and Arius Montanus do ingeruously confess that Faith is reputed for righteousness to every one that believeth in Jesus Christ and that we cannot be justified by our own works or merits but only by the Faith of Jesus Christ And yet the Council of Trent doth anathematize all them that teach and defend this Truth Concil triden Sess 6. c. 7. and it affirmeth that the formal cause of our justification is our own inherent righteousness and so Bellarmine and the whole Schools of Jesuits do eagerly defend the same Tenent But it may be some will say this point might easily be reconciled because that as they affirm we are justified by our good works So we teach that we cannot be justified without good works For though sola fides justificat Faith alone doth justifie us yet we say that fides nunquant est solitaria Faith never goeth alone but is alwaies accompanied with all good works And therefore the difference betwixt us is but in name and explication seeing what they call inherent righteousness we call Sanctification and we preach the necessity of good works for Sanctification as much and as earnestly as they do for justification And therefore all this strife and stir about this point may seem to be but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer strife about words and nothing else when as both sides do agree about the Substance and the necessity of good works Alas Beloved decipimur specie recti we do many times think that to be of great moment which is indeed but of little consequence and many times we judge that to be of nothing worth which in very deed is most material So many men think this point of difference to be but of small account but I am of Mr. Calvins mind herein The difference betwixt our tenent and the Church of Rome explained that this point of all others is one of the most importance and our difference herein to be very great for they make our good works to be causas essicientes the precedent causes of our justification and we make them to be fructus assequentes the subsequent fruits and effects of our justification and so they ascribe to man the greatest part of the Salvation of man when they ascribe justification to the inherent works of man for what is inherent in us must needs be ours and therefore if we be justified as they say by our inherent righteousness it must needs follow that we do justifie our selves and so we do arrogate more unto our selves than we do ascribe unto the Grace of God For si hominem te fecit Deus justum tu te facis melius aliquid facis quam fecit Deus quia melius est justum esse quam hominem esse if God made thee a man and thou by thy good works makest thy self a just man thou makest somthing better than

informed Daniel that the little Horn which at the first was but little indeed and then did succrescere grow so great by the suppression of the three Kings and the accession of three Kingdomes should think to change the times and the Lawes and so we finde that Antiochus did use all possible endeavours to abolish the times of the Jewish Sabbaths and feasts and their circumcision legem ipsam Dei ju●áque omnia nefariè convellere and to overthrow the very law of God and tear in pieces all humane rights most wickedly saith Tremelius Tremel in loc and so the Antichrist would indeavour to do the like to put down all the festival times and the holy dayes of the Christians and to change all the Lawes and Customes that they had learned and observed even from the Apostles time And I am sure the Pope is not guilty of this sin of the Antichrist for he is so far from putting down their feasts and holy dayes See the History of Independency and there you shall finde how the Author of that Book shewe●● how that long Parliament proceeded contrary to all Lawes part 3. A Book fit for the understanding of this point that he multiplied the same added unto their primitive feasts a great many more holidaies than were needfull or indeed fitting to be observed But I pray you tell me what horn did ever change so many Laws and Customs both of the Church and of the Kingdome as the long Parliament hath done for hath it not troden under foot not one nor two but all the ecclesiastical Laws and Canons of the Church and hath it not very often transgressed and in many things nullified our Magna Charta the great Charter and the fundamental Laws of this Kingdome that for so many hundred years were confirmed to our forefathers and Predecessors by I know not how many Parliaments I am sure above 30 at least And for the times I would fain know if any good Christian heart can look upon these times without bleeding or hold his eyes without weeping for the greatest love and favour that ever God shewed to mankinde was the giving of his own natural coessential and coeternal Son to be made of a woman and made under the Law to redeem us from the curse of the Law and from sin death hell and Satan when a greater good than this the omnipotent God himself could not do for us for what could God give better than God himself but as the Apostle saith because God could swear by no greater he sware by himself so when he could give no better he gave himself Heb. 6.13 and therefore S. Ambrose saith plus Domine Jesu debeo tuis incuriis quod sum redemptus quam tuis operibus quod sum creatus O sweet Jesus Christ I ow thee more love and thanks and service for thy care and pains and sufferings by which I am redeemed than for thy work whereby I was created because that in my creation dedit me mihi deus God gave me unto my self but in my Redemption dedit se mihi deus The greatest good that ever God did for mankinde God gave himself unto me and because in the creation of me and all things else dixit facta sunt he did but speak the word and they were made he commanded and they stood fast but in the accomplishment of our Redemption multa dixit magna fecit dira tulit he spake many gracious words he did many wonderfull works and he suffered many execrable and intolerable things Therefore as God commanded the Israelites Why the Jews were commanded by God to keep their Feasts in remembrance of their deliverance out of Epypt That was but the type of this our deliverance from the bondage of sin and Satan to keep the feast of Passeover and in remembrance of the reception of the Law on Mount Sinai which was an inferiour favour and lesse than our receiving of the Gospel to observe the feast of Pentecost and in remembrance of their wandering 40 years in the wilderness and their feeding there all that while with the Manna that came down from heaven which notwithstanding is no waies comparable to our feeding with the Word of God and the blessed Sacrament of the body and blood of Christ which is God himself to keep the feast of tabernacles and whosoever neglected to keep these feasts and to observe these times that soul should be cut off from Israel that is from among the people of God as an ungratefull person unworthy of the favour of God And as Mardocheus and Queen Hester commandeth all the Jews to keep the feast of Purim that was to be kept upon the 14 and 15 dayes of the Month Adar which is answerable to our February Hest 9.23 24. throughout all their generations for ever for dayes of rejoycing and Thanks-giving for their deliverance from the malicious plot and wicked designe of proud Haman the which feast was observed by Christ himself John 10.22 The Geneva notes on John 10. 22. and as in like manner Judas Machabaeus injoyned the feast of dedication to be observed upon the 25th day of the Moneth Casteu which is our November for a thankfull remembrance of the like benefit which was the casting out of Antiochus his Garrison from Hierusalem so that the Apostles and their immediate Successors the Bishops and Fathers of the Church and all the other succeeding Governors of Gods people considering that the Jews temporal favours aforenamed were but types of our favours and shadowes of those substances that we have and so no wayes neer so comparable to the benefits that we receive by the birth circumcision resurrection and ascention of Christ and the gifts that is the Apostles the Teachers and Governors of Gods Church furnished with the gifts of the Holy Ghost that Christ sent unto them on the day of Pentecost 50 dayes after his ascention into heaven by which favours and great blessings we obtain a deliverance not from a small temporal bondage as that of the Israelites was under Pharaoh far less then the bondage of many good Christians in these dayes under the Turk or from such an enemy as was Haman or Antiochus but from sin death hell Satan and eternal damnation have in their own persons observed and injoyned all other Christians to observe That is Christmas New years day Easter day Holy thursday Whitsunday and the rest the feast of Christs Nativity and of his circumcision resurrection and ascention and the other dayes prescribed by them as dayes of rejoycing and meeting together in the Church to praise God and to thank him for those great and inestimable favours and benefits that he hath conferred upon us and we received as upon those dayes and I may demand What Pope was ever so wicked and committed such and so horrible a sin as to prophane these holy times in so high a measure as Antiochus-like to command them to be prophaned

note beyond Ela and a step further then Dioclesians Edict quia facile est inventis addere for let the not ingagers be plundered robbed beaten slandered abused imprisoned and killed they are to expect no remedy no relief no benefit of Law but they are exposed to the mercies of their merciles adversaries and to the wills of the needy souldiers whom notwithstanding we the non ingagers found blessed be God for it more favourable then this cruell Parliament imagined when at first they have devised it yet this they have done and this neither Turk nor Pope nor any other recent nor ancient Tyrant besides the forecited whom they sarre exceeded that I remember to read of did ever the like nor did any of them deny but that I might have the benefit of civill Commerce as the Jewes had with the Gentiles and the Christians have now at Constantinople with the Turks and in the Indies with the Insidels and the Protestants with all Papists Bellarm. de Rom. Pontif. l. 3. c. 11. pag. 733. Et in ipsa urbe roma ubi Romanus Pontifex sedem suam habet plurimi Judaei negotiantur publicè emunt vendunt and as Bellarmine saith in the very city of Rome where the Pope hath his Seat many Jewes do publickly trade and traffick and buy and sell without restraint and so among all other nations every man of what countrey soever of what Sect or Religion soever he be may have civill commerce and the benefit of the Countrey Law where he tradeth which without subscribing to that ingagement could not be had in all the territories of that Parliament And how that Parliament can free themselves from this charge of setting forth the mark of this beast viderit utilitas it passeth my understanding to do it when I can have the benefit of Law in Rome in Babylon in Aleppo in Japan and in all other parts of the civill world but not in any part of the dominions of that Parliament And I think if Junius had lived to have seen this course he would never have made the mark of the beast to be Chrysma illud quo in sacramento confirmationis personas actiones obsignande corum frontem manumque maneipant sibi Pontifices because that neither this nor the not-receiving of this did either further or hinder the civill commerce of buying and selling and all sociable dealing with the benefit of law for that end among men whom God hath made sociable creatures and this Ingagement excludeth them quite from all society but the unlawfulnesse of it and the injustice of the obtruders thereof hath been so sufficiently shewed by the Cheshire and Lancashire Ministers The History of Independents Part. 3. pag. 15 16 17. in their plea for Non-subscribers that I need say no more of this which doth so correspond with the mark of the beast here spoken of and if any man desire further in-sight into this mystery I referre him to that plea and to the history of Independency CHAP. IV. Of the name of the beast what it is and of the number of his name how agreeable it is to the name of the long Parliament 2. FOr the name of the beast 2. What is the name of the beast I shall be no Priest to give it to the long Parliament for they have supprest our calling and intruded themselves into our office but after very much debate what name they should give and take unto themselves it was concluded at last that it should be unchristened and rebaptized and therein named custodes nostrarum libertatum and in English not the Parliament but The Keepers of the Liberties of Ingland by the authoritie of our Parliament where you see first that liberty is the thing they chiefly defire liberty they professe and Libertines they have upheld and as the Poet saith Sua cuique Deus fit dira lihido Their lust and their liberty is every mans God whom he serveth and when liberty is abused obedience which the Prophet saith is better then sacrifice is trodden under foot 1 Sam. then rebellions and wars mischiefs and miseries will follow as they have done amongst us ever since the Birth of this beast which is lust and Liberty But 3. The holy Ghost proceedeth to set down a mystery to be observed 3. The number of the beast his name and yet not observed by all not by the favourers and the followers of the beast but by them that are wise that is with the wisdom of God which the worldly wise regarded not and by that mystery well and truly understood they might perceive and know as by the most proper and the most infallible Mark that is set down besides the proper acts and doings of the beast who is chiefly meant by this beast And the mystery or secret sign that is given onely to the godly wise The nama of the beast must be the name that he assumeth to himself whereby they might know the beast that they might avoyd him and not be deceived by him is that his name or title which he assumeth to himself and not the name that was given to him at his Baptisme or afterwards by lawfull authoritie but the name which in the pride of his heart he affecteth and unjustly arrogateth unto himself as Rupertus long agoe hath most rightly observed should make up the Arithmeticall number of 666. which also should be the number of a man a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some eminent and most principal man no doubt either belonging to the beast or every way opposite unto the beast touching which point I may truly say as Saint Augustine did in the like case that Alii atque alii aliud atque aliud opinati sunt but 1. Omitting those to no purpose and passing over what Junius saith Junius in annotat c. 13. that this expression of the holy Ghost of the number of the beast his name betokeneth the decretalls of the Pope as they were set forth with the sixth Book that was added to the former five books by Boniface the eighth summum gradum juris Canonici as an explication that cloudeth this mystery and maketh it more mysticall and letting passe what Bellarm. Bellarm. de Rom. Pontif. l. 3. c. 10. Magdeburg Centur. 1. l. 2. c 4. to as little purpose saith of the other side against our Protestants that the name of Martin Luther in his own German tongue and the name of David Chytraeus doth make up the number of 666. I say that Bullinger and the Magdeburgenses that were great learned men to whom also Thomson in his arraignment of Antichrist page 90. and many others do assent are of opinion that this number noteth the time of the coming of the Antichrist and the rising of the beast and therefore they do say that Vitalianus a Musical Pope that in the year 666. turned the service of God into singing of Himnes by which confused noyse of many voyces ignorance sprang