Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	heart_n	incline_v	law_n	17,044	5	8.6886	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26853	An accompt of all the proceedings of the commissioners of both persvvasions appointed by His Sacred Majesty, according to letters patent, for the review of the Book of common prayer, &c.	Baxter, Richard, 1615-1691.	1661 (1661)	Wing B1177; ESTC R34403	133,102	166

but hypocritically and verbally as Simon Magus did are visibly such as the others ate really But really are still in the gall of bitterness and bond of iniquity and have no part or lot in this business their hearts being not right in the sight of God This is that truth which we are ready to make good We conceive the present Translation to be agreeable to many ancient Copies therefore the change to be needless Rep. What ancient copy hath the seventh day in the end of the 4th Commandment instead of the Sabbath-day Did King James cause the Bible to be new translated to so little purpose We must bear you witness that in some cases you are not given to change My duty towards God c. It is not true that there is nothing in that Answer which refers to the 4th Commandment for the last words of the answer do orderly relate to the last Commandment of the first Table which is the fourth Rep. And think you indeed that the fourth commandment obligeth you no more to one day in seven than equally to all the dayes of your life this Exposition may make us think that some are more serious then else we could have imagined in praying after that commandment Lord have mercy upon us and encline our hearts to keep this Law Two onely as generally necessary to salvation c. These words are a Reason of the Answer that there are two only therefore not to be left out Rep. The words seem to imply by distinction that there may be others not so necessary and the Lords Supper was not by the Ancients taken to be necessary to the salvation of all We desire that the entring of Infants c. The effect of childrens Baptism depends neither upon their own present actual Faith and Repentance which the Catechism saith expresly they cannot perform nor upon the Faith and Repentance of their natural Parents or Pro-parents or of their Godfathers or Godmothers but upon the Ordinance Institution of Christ but it is requisite that when they come to age they should perform these conditions of faith and repentance for which also their Godfathers Godmothers charitably undertook on their behalf And what they do for the Infant in this case the Infant himself is truly said to do as in the Courts of this Kingdom daily the Infant does answer by his Guardian and it is usual to do homage by proxy and for Princes to marry by proxy for the further justification of this answer see St. Aug. Ep. ●1 ad Bonif. Nihil aliud credere quam fidem habere ac per hoc cum respondetur parvulum credere qui fidei nondum habet effectum respondetur fidem habere propter fidei Sacramentum convertere se ad Deum propter Conversionis Sacramentum quia ipsa responsio ad celebrationem pertinet Sacramenti itaque parvulum si nondum fides illa que in credentium voluntate consister tamen ipsius fidei Sacramentum Repl. 1. You remove not at all the inconvenience of the words that seemeth to import what you your selves disclaim 2. We know that the effects of Baptism do depend on all the necess●ry con-causes on Gods mercy or Christ's merits on the Institution and on Baptism it self according to its use as a delivering investing Sign and Seal and they depend upon the promise sealed by Baptism and the promise supposeth the qualified sub●ect or requisite Condition in him that shall have the benefit of it to tell us therefore of a common Cause on which the ef●ect depends v●z the Institution or Baptism it self when we are inquiring after the special condition that proveth the person to be the due subject to whom both promise and Baptism doth belong This is but to seem to make an Answer Either all baptized absolutely are ●ustified and saved or not If yea then Christianity is another kind of thing than Peter or Paul understood that thought it was not the washing of water but the answer of a good Conscience to God Then let us catch Heathens and dip them and save them in dispite of them But if any condition be requisite as we are sure there is our question is what it is and you tell us of Baptism it self did ever Augu●t jure vel 〈◊〉 was to be esteemed a believer we grant with Austin that Infants of believers propter Sacramentum fid●i are visibly and professedly to be numbred with believers but neither Austin nor we wil ever grant you that this is true of all that you can catch and use this form of Bapt●sm ever the seal wil no● save them that have no part in the promise The Catechism is not intended as a whole body of Divinity but as a Comprehension of the Articles of Faith and other Doctrines most necessary to salvation and being short is fittest for Children and common people and as it was thought sufficient upon mature deliberation and so is by us Rep. The Creed the Decalogue and the Lords Prayer contain all that is absolutely necessary to salvation at least If you intended no more what need you make a Catechism If you intend more why have you no more But except in the very words of the Creed the essentials of Christianity are left out if no explication be necessary trouble them with no more then the Text of the Creed c. If explication be necessary let them have it at least in a larger Catechism fitter for the riper CONFIRMATION It is evident that the meaning of these words is that Children baptized dying before they commit actual sin are undoubtedly saved though they be not confirmed wherein we see not what danger there can be of misleading the vulgar by teaching them truth but there may be danger in this desire of having these words wronged as if they were false for St. Austin says he is an Infidel that defies them to be true Ep. 23. ad Bonif. Rep. What all Children saved whether they be Children of the Promise or no Or can you shew us a Text that saith Whoever is baptized shall be saved the Common-Prayer-Book plainly speaks of the non-necessity of Unction Confirmation and other Popish Ceremonies and Sacraments and meaneth that ex parte Ecclesiae they have all things necessary to salvation and are undoubtedly saved supposing them the due subjects and that nothing be wanting ex parte sui which certainly is not the case of such as are not Children of the Promise and Covenant the Child of an Heathen doth not ponere obicem actually quo minus baptizetur and yet being baptized is not saved on your own reckoning as we understand you therefore the Parent can penere obicem and either hinder the Baptism or effect to his Infant Austin speaks not there of all Children whatever but those that are offered per aliorum spiritualem voluntatem by the Parents usually or by those that own them after the Parents be dead or they exposed

of our dear Brother here departed We therefore commit his body to the ground in sure and certain hope of resurrection to eternal life These words cannot in truth be said of persons living and dying in open and notorious sins The first Prayer We give thee hearty thanks for that it hath pleased ●●ee to deliver this our Brother out of the miseries of this 〈◊〉 world c. That we with this our Brother and all other departed in the true Faith of the holy Name may have our perfect Confirmation and Eliss These words may harden the wicked and are inconsistent with the largest rational charity The last Prayer That when we depart this life we may rest in him as our hope is this our Brother deth These words cannot be used with respect to those persons who have not by their actual repentance given any ground for the hope of their blessed estate Of the thanksgiving of women after Child-birth commonly called Churching of Women The woman shall come unto the Church and there shall kneel down in some convenient place nigh unto the place where the Table stands and the Priest standing by her shalt say c. In regard that the womans kn●eling near the Table is in many Churches inconvenient we desire that these words may be left out that the Minister may perform that service either in the De●k or Pulpit Rubrick Then the Priest shall say this Psalm 121. O Lord save this woman thy servant Ans. which puttteth her trust in thee Exception This Psalm seems not to be so pertinent as some other viz as Psal. 113. and Psal. 128. It may fall out that a woman may come to give thanks for a child born in Adultery or Fornication and therefore we desire that something may be required of her by way of profession of her humiliation as well as of her Thanksgiving Last Rubr. The woman that comes to give Thanks must offer the accustomed offerings This may seem too like a Jewish purification rather then a Christian Thanksgiving The same Rubrick And if there be a Communion it is convenient that she receive the holy Communion We desire this may be interpreted of the duly qualified for a scandalous sinner may come to make this Thanksgiving Thus have we in all humble pursuance of his Majesties most gracious endeavours for the publike weal of this Church drawn up our Thoughts and Desires in this weighty Affair which we humbly offer to His Majesties Commissioners for their serious grave Consideration wherein we have not the least thought of depraving or reproaching the Book of Common-Prayer but a sincere desire to contribute our endeavours towards the healing the distempers and as soon as may be reconciling the minds of Brethren And inasmuch as his Majesty hath in his gracious Declaration and Commission mentioned new forms to be made and suted to the several parts of Worship We have made a considerable Progress therein and sh●ll by Gods assistance offer them to the Reverend Commissioners with all convenient speed And if the Lord shall graciously please to give a blessing to these our endeavours We doubt not but the peace of the Church will be thereby setled the hearts of Ministers and people comforted and composed and the great Mercy of Unity and Stability to the immortal Honor of our most dear Soveraign bestowed upon us and our posterity after us To the most Reverend Archbishop Bishops And the Reverend their ASSISTANTS Commissioned by his Majesty to treat about the Alteration of the Book of COMMON-PRAYER Most Reverend Fathers and Reverend Brethren WHen we received your Papers and were told that they contained not onely an Answer to our Exceptions against the present Liturgie but also several Concessions wherein you seem willing to joyn with us in the Alteration and Reformation of it Our Expectations were so far raised as that we promised our selves to find your Concessions so considerable as would have greatly conduced to the ●ealing of our much-to-be-lamented Divisions the setling of the Nation in Peace and the satisfaction of tender Consciences according to his Majesties most gracious Declaration and his Royal Commission in pursuance thereof But having taken a survey of them we finde our selves exceedingly disappointed and that they will fall far short of attaining those happy Ends for which this Meeting was first designed as may appear both by the pa●city of the Concessions and the inconsiderableness of them they being for the most part Verbal and Literal rather then Real and Substantial for in them you allow not the laying aside of the reading of the Apocrypha for Lessons though it shut out some hundreds of Chapters of Holy Scripture and sometimes the Scripture it self is made to give way to the Apocryphal Chapters You plead against the addition of the Doxologie unto the Lords Prayer You give no liberty to omit the too frequent repetition of Gloria Patri nor of the Lords Prayer in the same publick Service nor do you yeild that the Psalms be read in the new Translation nor the word Priest to be changed for Minister or Presbyter though both have been yeilded unto in the Scotish Liturgie You grant not the omission of the Responsals no not in the Letany it self though the Petitions be so framed as the People make the Prayer and not the Minister nor to read the Communion-Service in the Desk when there is no Communion but in the late Form instead thereof it is enjoyned to be done at the Table though there be no Rubrick in the Common-Prayer-Book requiring it You plead for the Holiness of Lent contrary to the Statute You indulge not the omission of any one Ceremony You will force men to kneel at the Sacrament and yet not put in that excellent Rubrick in the v. and vi of Edw. 6. which would much conduce to the satisfaction of many that scruple it And whereas divers Reverend Bishops and Doctors in a Paper in print before these unhappy Wars began yeilded to the laying aside of the Cross and the making many material alterations you after twenty years sad calamities and Divisions seem unwilling to grant what they of their own accord then offered You seem not to grant that the clause of the fourth Commandment in the Common-Prayer-Book The Lord blessed the seventh day should be altered according to the Hebr. Exod. 20. The Lord blessed the Sabbath day You will not change the word Sunday into the Lords Day nor adde any thing to make a difference between Holy-days that are of Humane Institution and the Lords Day that is questionless of Apostolical practice You will not alter Deadly Sin in the Letany into Heynous Sin though it hints to us that some sins are in their own nature Venial nor that Answer in the Catech. of Two Sacraments onely generally necessary to salvation although it intimates that there are other New Testaments Sacraments though Two onely necessary to Salvation You speak of singing Davids Psalms allowed by Authority by