Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	grace_n	lord_n	sin_n	12,820	5	4.6101	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85412	The remedie of unreasonableness. Or The substance of a speech intended at a conference or dispute, in Al-hallows the Great, London. Feb. 11. 1649. Exhibiting the brief heads of Mr John Goodwin's judgement, concerning the freeness fulness effectualness of the grace of God. As also concerning the bondage or servility of the will of man. Occasioned by an undue aspersion cast upon him; as (viz.) that he held free-will in opposition to free-grace.	Goodwin, John, 1594?-1665.	1650 (1650)	Wing G1197; Thomason E594_1; ESTC R202311	11,715	15

the rest till some better conveniency of time The former of the two consists of several passages in a Sermon lately preached before the Lord Major of your City and more lately printed by Mr Powel an Arch-stickler about these late Disputes and a zealous Defender of that Faith which teacheth him to doubt whether Christ dyed for him or no yea or for any one of all those to whom he preacheth the Gospel and makes a tender of Christ at any time yea or for any one of his Nation Thus then Mr Powel giving a large testimony to that Truth which himself decryeth for an Error pag. 39 40. of the said Sermon Object Oh Sir this stands in my way Though I 〈◊〉 Christ hath finished the work of mens Redemption and of mens Salvation yet I do not know whether he hath finished it for me Answ. Harken my beloved what ground have you to make a plea against your selves He hath done it for a sinners for the b ungodly for c rebels for the d world you are a sinner you are one of the ungodly one of the world what plea can you make against this why object you such an Objection against your selves If a Pardon be sent from a Prince to a company of Prisoners and the Messenger saith unto them in general Here is a Pardon for you from my Prince for what you have done against him come accept of it and you shall be free Now if one should ask is the Pardon for me and another question Is the Pardon for me He would answer It is for you that are Prisoners without exception if you accept of it A Pardon is now sent unto you that are sinful men and women who are Prisoners under the power of Satan and sin I say to you all the Lord Jesus hath sent forth his Pardon which runs thus I the Lord Jesus the Son of God and the Saviour of sinners out of my free grace and mercy rich love and pity am willing to pardon and forgive the sins and transgressions of you all and that I will do really if you will come in and lay hold of this Pardon and of my Righteousness Will a sinner now say Doth Jesus Christ mean me seeing he saith Whosoever comes unto me I will in no wise cast him out And whosoever beleeves on me he shall be pardoned and saved This word whosoever comprehends all and excludes none therefore object not against your selves neither refuse your own Salvation Object Oh! but though Christs invites all and makes promises to all that do come yet he intends not that all should be made partakes thereof Ans. My beloved Think you that Christs Intentions and his expressions are not one as real as another I tell you and you may beleeve it that he intends to pardon all and to save all as he expresseth it He saith not the words onely but his heart is so also But mark it well and mistake me not I do not mean that he saith absolutely I 'le pardon all and save all and no more Oh no but he speaks conditionally I 'le pardon you all and save you all if you beleeve on me and accept of my Pardon Certainly Arminius himself could not have Arminianiz'd in the point of Universal Redemption by Christ more plainly more pregnantly then he that speaketh such things as these The latter instance hath for the Authors of it a full Comfort of 52. grave Ministers in or about the City pag. 32. of a little Treatise subscribed by them or by some of them with the Names though without the consent of the rest and published about two or three years since under the Title of A Testimony to the Truth of Jesus Christ c. where bewailing the prevailing of Errors and Heresies so by them supposed they bemoan the case of those whom yet other-while they judg the happiest men in the world thus Thousands and ten thousands of poor Souls which Christ hath ransomed with his blood shall hereby be betrayed seduced and endangered to be undone to all eternity Here we have the Doctrine of Universal Redemption fully and with open face asserted in as much as they who are ransomed by the blood of Christ are said to be endangered to be undone to all eternity He that is in danger of an evil or misery may very possibly fall into it Danger doth not onely imply a possibility but even a probability or likelyhood of suffering So then if thousands ransomed by the blood of Christ may be brought into danger of being undone for all eternity they very possibly may suffer such an undoing and so perish for all eternity If the ransomed by Christ may perish for all eternity then Christ ransomed not the Elect onely of whose perishing there is not the least possibility but the Rebrobate also or those who perish and consequently all men For any men to pretend or plead that though there be an impossibility in respect of the Purpose and Decree of God that those whom Christ hath ransomed with his blood should be undone to all eternity yet they may be said to be in danger of being thus undone in respect of such means which have a direct tendency towards the undoing of Souls in such a way as the spreading of Errors and Heresies is c. such a pretence I say and plea as this is no salve at all for the sore For there is not the least danger of suffering inconvenience by any such means or causes how likely or threatening soever in themselves simply considered to bring the inconvenience upon us which we certainly know to be throughly mated and over-ballanced by means and causes of a contrary tendency and import Upon this account the Scripture it self frequently makes such demands as these If God be for us who can be against us Who shall lay any thing to the charge of Gods Elect It is God that justifieth c. Which kinde of arguing clearly implieth that where and in what case soever we have God for our security we are in no danger at all of suffering And it is a Maxim in the Civil Law That Omnia invalida pro nihilo sunt habenda i. e. All means that are insufficient are to be reputed as none Souls that are secured by any Decree of God are in no more danger of being undone to all eternity by Errors and Heresies then by reading the Roman or Turkish Histories or by any other means how irrelative soever to such an effect in as much as Errors and Heresies bear no more proportion in their destroying or undoing properties to the saving or preserving power of God then the reading of the said Histories or any other means how inconsiderable soever in their relation to the same effect Nor is the instance from Act. 27. wherein those whose lives God had promised to save are said notwithstanding to have been in danger of drowning of any better accommodation to deliver the said passage from the Orthodox