Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	day_n	endure_v	verse_n	2,452	5	9.1777	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34980	Christ exalted and Dr. Crisp vindicated in several points called antinomian, being cleared from neonomian suggestions alledged, by some remarks on Mr. A-, his rebuke to Mr. Lob shewing from Scripture and most orthodox authors the invalidity of his rebuke in taxing the doctor to be apocryphal, and his doctrine antinomian : with some observations on the Bishop of Worcester's letter concerning the great point of the change of persons between Christ and believers ... : with a table to find the heads insisted on / done by a happy, tho' unworthy branch of the said doctor.	Crisp, Samuel, 1669 or 70-1704.	1698 (1698)	Wing C6917; ESTC R24787	120,659	146

nevertheless is no Encouragement to any to Sin but a Devil and if all works for good to those that love God then though Sin may bring dreadful Chastisements they are for good and not for real hurt to a Believer not that we are to continue in Sin that Grace may abound God forbid §. XXXIX The Fourteenth God is not displeased with his People nor angry with the Persons of Believers for their Sins I answer God saith whom he loves he loves to the end whom he loves he may Rebuke and Chasten and yet not be angry with them he is angry with the Wicked every day but as to his People he is God and changes not and his Kindness endures for ever This is such a Maxim that 't is the conclusion of every Verse of the 136th Psalm we translate it His Mercy endures for ever but the word is chasdo his Kindness 't is that which endures for ever I know the Rebuker loves a learned Testimony from Man to concur with the Word of God take it then from one never accounted an Antinomian though in this as great an one as Dr. Crisp nay such another as the Apostle Paul I say in this particular concerning the Unchangeableness of God's Love to his People even Famous Pemble who saith thus in his Tract of Grace and Faith Fol. 22. I would have you saith he learn a Distinction between God's Love in it self and its Manifestation to us The first is PERPETVAL from all to all Eternity without CHANGE Increase or Lessening towards every one of the Elect But the Manifestation of this to our Consciences begins in time at our Conversion We may truly say that God's Love to us when he decreed to Save us is one and the same without Addition with that which he manifests to us when he glorifies us if not say I there is a Change in God That holy Flame of Love burns as hot to us now as then his Love to their Persons is from Everlasting the same nor doth their Sinfulness lessen it though it may hide it nor their Sanctity increase it because God in loving their Persons never considered them otherwise than as most perfectly Holy and Vnblameable in Christ God approves of their Persons while he disallows their Corruptions and when his fiercest Wrath was shewed against their Sins in the Person of Christ then did God most compassionately love the Persons both of Christ and of all the Elect. O! that our New-law Men would or could well weigh these Passages highly consistent with the Unchangeable unvariable immutable Nature of God This Testimony though but Humane is founded on good Ground I the Lord change not Had Dr. Crisp written this then we had had an Out-cry of Notorious Antinomian Heresie But we must wait at the Throne of Grace in behalf of Opposers for 't is God alone gives Eye-salve to see into the Mystery of the unsearchable Riches of his Grace to poor Sinners in Christ that their Sinfulness doth not lessen his Love to the Elect though he still hates Sin in them as much as if they were Damned to Eternal Burnings for every Sin which is due to them but they are borne and suffered for by our Blessed Lord Jesus the Just for the Unjust by his once Suffering for Sins even for all and every Sin of those given to him from Eternity that he might bring us to God To whom be Glory for ever §. XL. The Fifteenth Heresie as he calls it is Legal Convictions before Saving Faith are no more than Sin it 's but the filthy Conscience polluting Guilt of Sin Answer Surely my Dear Kratiste forgot himself here or rather the Word of God which he should ever steer his Course by Doth not the Scripture say plainly Whatsoever is not of Faith is Sin Rom. 14.23 And doth not the Apostle shew what he got by his Legal Convictions before Faith that the Law wrought in him all manner of Concupiscence Rom. 7. I was alive without the Law but when the Command came when Legal Convictions came Sin revived and I died and Sin taking occasion by the Command or by Legal Convictions wrought in me all manner of Concupiscence Here we see the Fruit of Legal Convictions O! how ill doth it become such as would be accounted Ministers of the Gospel to run thus to Moses and to talk at that rate as if any Work of ours before true Faith were ought but Sin and if Sin it must be Conscience-polluting And where is the Heresie now If there be Sin in our best Duties after Faith or else why was the High Priest to have a Plate of Gold on his Fore-head to take away the Iniquity of their Holy Things what then are Works before Faith but Conscience-polluting I desire my Kratiste to take another Turn with the Reverend Assembly and see what they say of this viz. Works done by Vnregenerate Men because they proceed not from an Heart purified by Faith they are sinful Titus 1.15 To the Defiled and Vnbelieving is nothing pure §. XLI The Sixteenth All imperfect Holiness is Sin This methinks the Rebuker may blush to mention for an Heresie seeing the Scripture saith He that errs in one point is guilty of all and Cursed is he that continues not in all things written in the Book of the Law to do them So that the discontinuance a moment from doing all things commanded in the Law brings a Curse if there be but the least Deviation from the perfect Rule So that if our Holiness be in the least short of the full Requirement of the Law it brings a Curse which it could not do if it were not Sin But here lies the Core the Heart of the Armenian Spirit as I take it That God accepts imperfect Holiness for Christ's sake in the stead of perfect As for the first part that God accepts imperfect Holiness for Christ's sake the Orthodox do hold but it is only as Christ hath taken away the Sin of the Imperfection by his once offering himself for all the Sins of the Elect but God never accepts it as perfect or in the stead of perfect that would be to accept it for what it is not much less doth God accept us for our imperfect Holiness Besides the Scripture saith All our Righteousnesses are as filthy Rags What is that but Sin And the Assembly say The best Works wrought by us are defiled and if so then 't is no Heresie to say All imperfect Holiness is Sin And one would wonder how it should enter into the Thoughts of these Antagonists to subscribe what they have done of the Assemblies Confession and yet assert that to be Heresie which is owned by them for solid Truth §. XLII The seventeenth Heresie is to say Turn ye Turn ye why will you dye is but the triumph of the Law over a dead Sinner Answer The bare outward Call to Sinners to turn you will grant is not sufficient to turn them for they are by Nature dead