Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	heaven_n	holy_a	miserable_a	3,408	5	10.1477	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha● beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne

and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree cōcerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this coūtrie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie ●●taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstāding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe

euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience v●der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlines● of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or cōuince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatiō theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct mē out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For

For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as with à shielde Againe Thou hast giuen mee the shielde of thy saluation and thy right hand hath staied mee For it seemeth good in the sight of God that the godlie shold not only be cōpassed about with y e crowne of his good wil but also be happie through euerlasting blessednes When Paul writeth vnto the Ephesians Take vnto you the shielde of faith wherewith yee maie quench all the fierie darts of the wicked hee signifieth y t then we are cōpassed-about with the shield of faith when reteining an vnshakened faith of doctrine with à confidence of mercie and à good conscience wee fight à good fight Now what thing I praie you can be more miserable than the enimies of God who haue not this shield For the king of darkenes hath ful power ouer them and casteth them down headlong from one wickednes vnto another til he bring them to vtter destruction The thirde and fourth benefites are Grace and glorie For thus hee saith The Lorde will giue grace and glorie Grace is the fauour of God both pardoning the sinnes of the faithfull for the deathes sake of his sonne also adorning the Church with an vnspotted garment namelie with Christ his obedience or righteousnes Nowe forsomuch as the faithfull doe please through this grace they can not bee otherwise than happie and blessed But they which are without the Church be destitute of this grace guiltie damned in respect of their wickednes Glorie is the attainement of adoption the inhabitation of the holie spirite and the hereditarie possession of eternall happinesse But so manie as bee not within the Church are the bondslaues of Sathan moued with the spirite of the Diuell and reserued for euerlasting shame The fifth good thing or commoditie of the Church which the vngodlie doe want is that which the Psalmist meaneth when hee saith No good thing will be depriue them of that walke innocentlie Here by the fruit iudgement is giuen of the tree For a good tree bringeth-foorth good and profitable fruite but à rotten tree can yeelde nothing but hurtful vnpleasant fruite To walke innocentlie or soundlie or perfectlie for the worde which the Psalmist vseth in this place is oftentimes expressed of interpretors by the worde perfection is when the man which is iustified preferreth obedience towarde God before euen the most pleasant thinges of the worlde This definition maie bee proued out of the 22. Chapter of Genesis Nowe there is a double perfection of Christians of imputation of obedience He is perfect by imputation that beleeueth in Iesus Christ according to that Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth Hee is perfect by obedience which loueth obedience to God warde more than all thinges of the worlde Yet is not this perfection an absolutnes of worke according to the rule of the law but it is a purpose an endeuorment and a studie of the minde whereby a man daielie more and more goeth forwarde vnto the marke of perfection Ths endeuorment throught the approbation of God is called perfection And that this Christian perfection is to be referred vnto the will and affection of the heart these testimonies ensuing doe witnesse Feare the Lorde and serue him in vprightnes in trueth of heart Againe And thou Salomon my sonne knowe thou the God of thy father and serue him with à perfect heart and with à willing minde Hezekiah in the prophecie of Isaiah doeth testifie howe hee fulfilled the same when hee saide I beseech thee Lorde remember now how I haue walked before thee in trueth and with à perfect hart and haue done that which is good in thy sight And this perfection Paul requireth when he saith Fight à good fight hauing faith and à good conscience For through faith the obedience of Christe which is the fulfilling of the Lawe is obteined à good conscience is kept by a willingnes to obeie whereby a godlie man preferreth obedience towarde God before all thinges although mā cannot fulfill the same in such absolute forme as the rule of the lawe doeth require Moreouer when the Psalmist doeth saie No good thing will he depriue them of which walk innocentlie it is to bee vnderstood concerning the rewarding of the obedience showen through faith For in this place hee speaketh not of the causes of saluation but of the effect of faith wherewith being iustified we are saued And therefore this and such like sentences of which sort there be manie in the scripture be thus to bee vnfolded They y t walke innocentlie shall not bee depriued of good thinges Whie so Because they which walke innocentlie doe beleeue And al beleeuers are righteous through Christ his righteousnesse imputed vnto them To the righteous life and abundance of all good thinges in such sorte is proposed that they shal desire nothing to the consummating of true happines And therefore so manie as walke innocentlie shall not be depriued of good thinges After which sort the like sentences are to bee vntied that wee maie be led from the proper effect vnto the proper cause and againe conclude frō the proper cause other effectes adioined and following of the same as when it is saide Blessed are they which suffer persecution for the confession of Christ heere mention is made not of the cause of blessednes but of the effecte of faith and of that which necessarilie doth followe faith And therefore the sentence is thus to be opened They are blessed which suffer persecution for the confession of Christ. Why so Because they doe beleeue For it is a proper effect of faith to confesse Christe in the time of persecution But the faithfull bee righteous through Christe his obedience And the righteous doe liue and are blessed by the hope of eternall felicitie Therefore they who suffer persecution for the confession of Christ are blessed Nowe the holie scripture vseth this manner of speech for two causes One is that we shoulde iudge of true and liuelie faith by the naturall properties which it hath leaste for the true faith wee embrace a fained and false faith Another is that we maie be stirred-vp with the promise of the rewarde of obedience the more cheerefullie to doe our dueties and not waxe negligent in respect of the manifold difficulties which happen manie times and make manie slouthful But touching this point wee haue spoken more at large aboue where wee confuted the errors of Papistes who verie naughtilie doe confounde the causes and effectes and manie times of the qualities affections and workes of y e saintes do make the causes of iustification and saluation whose errors bee ouerthrowen by the pretious bloode of our onelie mediator For in the matter of iustification al mans merites are quite contrarie vnto the merite of Christ his death Last of all seeing the wicked which