Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	holy_a	lord_n	redeemer_n	2,129	5	10.1125	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46354	Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.	Jacombe, Thomas, 1622-1687.	1672 (1672)	Wing J119; ESTC R26816	712,556	668

loved us He that * 2 Cor. 5.21 knew no sin was willing to be made sin † 1 Pet. 2.24 to bear our sins in his own body vpon the tree to put himself in our stead yea to die in our stead for our sakes to be ‖ Phil. 2.8 obedient to death even the death of the Cross to let out his precious blood for the expiation of sin when nothing else would do it and when all Mosaical Sacrifices were weak he by a far higher Sacrifice undertook the work * Heb. 10.7 Lo I come to do thy will O God was not here love even love † Eph. 3.19 passing knowledge such high affection on his part should draw out high admiration on our part Let me here add we should so admire God and Christ as to love them and to be thankful Have they ‖ Joh. 3.16 so loved us and shall not we return love for love what monsters and prodigies shall we be if after such a manifestation of their love to us there be not reciprocation of our love to them God design'd and prepar'd the Sacrifice therefore he must have our love Christ was the Sacrifice therefore he must have our love too both deserve it both must have it Joh. 10.17 Therefore doth my Father love me because I lay down my life now doth the Father love him for this and shall not we much more did we but think of this Sacrifice and hold our hearts close to it in holy meditation surely it would cause them to love Christ Then I say be thankful yea let your whole Soul upon this go out in thankfulness be ever praising magnifying God for his unspeakable mercy in Christ your Sacrifice your Redeemer your Saviour often call upon your sluggish hearts and say Bless the Lord O my Soul and all that is within me bless his holy name Did God * Rom. 3.25 set forth Christ to be a propitiation did he † Isa 53.5 6. lay upon him the iniquities of you all was the chastisement of your peace upon him and by his stripes are you healed that guilt and wrath which would have ruin'd you for ever are they now both done away so as that they shall never hurt you did Christ die * Mediator noster puniri pro seipso non debuit quia nullum culpae contagium perpetravit Sed si ipse indebitam mortem non susciperet nunquam nos à debitâ morte liberaret Gregor l. 3. moral c. 13. that you might not die but live for ever did you sin and he suffer was the † innocent person punished that the guilty might be acquitted was sin condemned for you who deserv'd to be condemn'd for it what praise and admiration can be high enough for such things as these The JEWS in the day of atonement were to make the trumpet sound throughout their land Lev. 25.9 So we having received the atonement by Christ's Sacrifice should evermore be sounding forth the praises of the most high You reade of the Elders Rev. 5.8 c. they fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of Saints And they sang a new son saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood c. * Peccat iniquus punitur justus delinquit reus vapulat innocens offendit impius damnatur pius quod meretur malus patitur bonus c. Quò Nate Dei quò tua descendit humilitas quo tua flagravit charitas c. Ego iniquè egi tu poenâ mulctaris ego facinus admisi tu ultione plecteris c. Me ad illicitam concupiscentiam rapuit arbor te perfecta charitas duxit ad crucem ego praesumsi vetitum tu subiisti aculeum c. August in Quest in V. N. Testam Qu. 55. Christians why are not your harps alwayes in your hands why are not your Souls alwayes full of holy affections as the golden Vials full of odours in the remembrance of him who was slain and sacrific'd for you Christ having offered his Sacrifice we are to offer ours 8. Lastly Do you offer to God the Sacrifices proper to you as Christ offered to God the Sacrifice proper to him For expiatory Sacrifices as you need them not Christ's one Sacrifice being every way sufficient for that end so you are not able to come up to them for you can present nothing to God properly and formally expiatory yet there are other Sacrifices which you may offer up to him And though the external and fleshly Sacrifices of the Law are out of date yet there are the internal and spiritual Sacrifices of the Gospel which you now are as much oblig'd to observe and offer as ever the JEWS were the former What are they why you are to present your selves your bodies Souls the whole man a living Sacrifice holy and acceptable to God Rom. 12.1 you are to dedicate your persons to Christ so as to live to him who dy'd for you 2 Cor. 5.15 yea so as to be ready to be offered in sacrifice by dying for him to allude to that Phil. 2.17 You are as an holy Priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 which spiritual Sacrifices are spiritual Dutys and Evangelical Worship prophesy'd of Mal. 1.11 in every place incense shall be offered unto my name and a pure offering Here come in * Oratio purè directa de corde fideli tanquam de arâ Sanctâ surgit incensum August in Psal 141. Prayer and Praise those two eminent Sacrifices under the Gospel Psal 141.2 Let my Prayer be set forth before thee as Incense and the lifting up of my hands as the evening Sacrifice Psal 116.17 I will offer to thee the sacrifice of thanksgiving and will call upon the name of the Lord so Psal 107.22 Psal 54.6 Heb. 13.15 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name this is set forth as here by the fruit of the lips so elsewhere by the free-will-offerings of the mouth Psal 119.108 by rendring the calves of our lips Hos 14.2 And for the pleasingness of this to God above all the Levitical Sacrifices see Psal 50.13 14. Psal 69.30 31. O this is a Sacrifice which we should often be offering up to God through Christ Jesus Another Evangelical Sacrifice is a broken Spirit than which next to a broken Christ nothing more acceptable to God Psal 51.16 17. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offering The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise So also bounty to the poor distressed Saints this is an odour of sweet smell a sacrifice acceptable well

ire Cypr. fear it For to you 't will come without a sting and you know the Serpent that hath lost its sting may hiss but cannot hurt 't is in it self an enemy and the * 1 Cor. 15.26 last enemy but to you 't is an harmless because a conquer'd enemy it may seem to threaten the greatest evil but in truth it shall do you the greatest good But here lies your main happiness you are wholly exempted from eternal death the second death you shall dye but once and then live with God forever 'T is this second death that makes the first to be so formidable for a man to dye that he may live that 's not at all dreadful but to dye here in order to a worser death hereafter there 's the thing which is only dreadful When death is but an inlet to eternal life a departure to be * Phill. 1.23 with Christ when there 's no condemnation to follow after it you may and you should meet it with joy and holy triumph And know that to you it shall not be bare freedome from eternal death but it shall also be the possession of eternal life there 's very much in the privative part of the mercy but when the positive part too is joined with it how high doth it rise ô admire and adore the Grace of God! The least of your sins deserves death the best of your duties doth not deserve life and yet you are freed from that which you so much deserve and shall be put into the possession of that which you so little deserve here 's the riches of the grace of God towards you Sin and Death are the two * Peccatum mors sunt duae partes adaequatae humanae miseriae nam in culpâ poenâ tota miseria hominis consistit Streso comprehensive evils all evil is summ'd up in and under them but you are freed from both what reason have you to rejoice and to admire the Lords boundless goodness ô the damned in hell who are under this death and feel it what would they give to be freed from it You through the merit of Christ and the power of the Spirit are made free from it therefore you should first be very thankeful and then very chearful What great things hath the gracious God done for you he hath delivered you from the Rule of sin whilst you live from the hurt of death when you dye have not you abundant cause of blessing and rejoicing 'T will not be long before this Death will look you in the face and lay its cold hands upon you 't is every minute making its nearer approaches to you by every breath you draw it gets ground upon you well be not troubled at this you know the worst on 't 't is death but not damnation 't is the parting of the Soul from the Body but no parting of the Soul from God 't is but dying temporally that you may live eternally how great is your happiness proportionable to which how great should your thankefulness and holy joy be So much for this Verse ROM 8.3 4. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit CHAP. IX Of the Laws inability to justify save High and glorious Matter contained in these two Verses Of their Coherence with what went before The difference amongst Expositors about that The General sense and meaning of the Words The various Readings and Explications of them They are divided into Five Parts There 's a Complication in them of the several Causes of the Sinners Justification and Salvation The First Branch of the Text insisted upon What the Law c. Four things observed in it Of its Literal Exposition What is here meant by Law What that was which the Law could not do How 't is said to be weak What the Flesh is by which 't is weakened The whole matter drawn into one Observation Of the Special matter of the Laws impotency as it refers to Justification and Salvation Three Grounds or Demonstrations of its impotency 1. It requires more than what the fal'n Creature can perform 2. It doth not give what the fal'n Creature needs 3. It cannot make reparation for what the fal'n Creature bath done Use 1. To humble us because we have a Nature in us by which Gods own Law is thus weakened where some thing is said against the Power of Nature Use 2. First To vindicate the Honor of the Law notwithstanding the Weakness charg'd upon it Secondly The Laws Obligation not to be cast off because of this Thirdly Nor yet is it to be look'd upon as altogether weak or useless Use 3. To take men off from expecting Righteousness and Life from and by the Law Use 4. To stir up Believers to adore the Love and Mercy of God in sending his Son when the Law was under an utter inability to justifie and save High and glorious things contained in these Verses OUr Apostle here Eagle-like soar's aloft and rises up in his discourse to the most sublime truths of the Gospel These two Verses set things before us so high and glorious as may fill Heaven and Earth Angels and Men with amazement and astonishment Here 's the whole Gospel sum'd up in a few words contracted and brought into a narrow compass here 's in one view Man undone and Man recover'd the depths of the Creatures misery and the heights of Gods Mercy in a short abridgement Here 's Gods sending his Son which surely was the greatest thing that ever he did it being the highest contrivance of his infinite Wisdom and the highest product of his infinite Love Here 's this Son sent in our flesh the first and the great Mystery of the Gospel for it comes in the front of the Gospel-Mysteries 1 Tim. 3.16 Here 's sin condemn'd and the Sinner acquitted the Law represented as impossible for us to keep yet fulfilled for us in a most strange and wonderful manner as Christ hath done and suffered that for us which we were utterly unable to do and suffer our selves O the * Eph. 3.18 bredths lengths depths heights of the Wisdom Mercy Justice Holiness of God! for all these several Attributes in what is here set forth do concur and shine forth in their greatest lustre Who can hear or read these two Verses with due consideration and not be in a divine transport and extasie for the truth is whatever is short of the most raised workings in the Soul is too low for the glorious things here spoken of The Coherence of them with what goes before We must first enquire into their Coherence or Connexion with what goes before They are a further proof or confirmation of the main Proposition laid down in the first

's no Christian who comes under the former but there are too many Christians who come under the latter As you read of some who profess that they know God but in works they deny him Tit. 1.16 so here all that own the Gospel profess they believe Christ's Incarnation but yet virtually interpretatively consequentially too many of them do no better than deny it Now for you my Brethren I assure my self I need not spend time in warning you against the denial I mean the rank and gross denial of our Lord's Manhood and Incarnation that Antichristianism I hope you will never be guilty of yet two things I would say to you 1. Get such a firm and rooted belief of this Fundamental Doctrine as that there may be no secret doubting about it no not the least doubt stirring in the mind for any doubting may by degrees by little and little work up to the full denial of it 2. That you will take heed not only of the open and direct denial of it but also of all those Opinions and Practises which may amount to a virtual implicit denial of it This minds me of something upon which I crave leave a little to digress that passes betwixt Papists Protestants the former do greatly insult upon the formentioned Texts from which they think they have enough to free the POPE in whatever notion you consider him from the charge of being Antichrist and therefore thus they argue He is Antichrist who confesses not that Christ is come in the flesh but the POPE doth confess this ergo he is not Antichrist this is one of * Vide Whittak ad Sanderi Demonstr Resp p. 765. Sanders his Demonstrations To which t is answered 1. That the Apostle in these Texts doth not define or describe the Antichrist by way of eminency him who was to come afterwards who is set forth 2 Thes 2.3 4 5 6 7 8. 1 Tim. 4.1 but some lesser Antichrists who were already risen up in the Apostles days for he saith even now there are many Antichrists 1 Joh. 2.18 This is that spirit of Antichrist whereof you have heard that it should come and even now already it is in the world 1 Joh. 4.3 2 Joh. 7. Many deceivers are entred into the world c. this is a deceiver and an Antichrist though not the Antichrist As to the grand Antichrist there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about him a let and impediment in his way to be remov'd before he could come 2 Thes 2.7 but for the lesser Antichrists the praecursors of the great one they were already come And 't is probable that the Apostle in these descriptions in special-had his eye upon * Of him as to this see Cyrill Catech. 6. Simon Magus who deny'd that Christ came in true flesh The Argument then so far as 't is grounded upon these Texts only proves that his HOLINESS is none of the little Antichrists of whom John spake as already come which we readily grant for we make him to be the * Vid. Antichristi Demonstrat per Rob. Abbat great Antichrist of whom Paul spake as yet to come 2. Yet our Divines will not wholly acquit him and his party as to this Character of Antichrist for though as to words and profession they confess that Christ is come in the flesh yet implicitly and by * Quanquam P. R. corde credit ore confitetur Jesum esse Christum hoc tamen non integrè ac simplicitèr sed ex parte tantum facit dum Jesu multa detrahit quae Christo conveniunt Christum negat in carne venisse non quidem totidem verbis atque apertè sed per consequens obliquè verè tamen necessario Whittak resp ad Sanderi Dem. p. 768. Consequence they plainly deny it they maintaining those Opinions and Practices which are interpretatively opposite to Christ's incarnation As their burdening the Church with such swarms of unnecessary Ceremonies if the substance be come indeed and they believe it why do they keep up the shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Najanz under the Gospel the shadows vanish the truth and substance being come Their Doctrine of * Pet. Molin in Th. Sedam vol. 1. de Transub p. 2. p. S 31. where he proves Ecclesiam Romanam destruere Naturam Humanam Christi c. Transubstantiation in effect deny's Christ's Body to be a true body for can a true body exist in puncto as they say Christs doth can it be a true body and yet not extense can it be a true body and yet be present in a thousand places at once can it be a body and yet have none of those Adjuncts which are inseparable from a body So again their invading of Christ's great Offices advancing of their own Merits Satisfactions c. with many other things which might be instanc'd in are all and each of them interpretative denyals of our Saviours being come in the Flesh Now Sirs your Religion doth not expose you to this guilt but rather highly secures you from it but take heed you do not draw some opinion or practice into it which may also make you guilty of denying implicitly the Incarnation of the Son of God But I go further 't is not enough for you not to deny this great Truth no nor just to believe it but there must be a firm believing of it a full and steady assent given to it I would assure my self that you do believe the verity of Christ's Manhood the reality of his Flesh the truth of his Incarnation but do you believe it steadily do you come up to a full assent to it are there no wavering doubting thoughts about it are you rooted stablished confirmed in the belief of it This I press'd upon you before with respect to Christ's Sonship and now I am to press it upon you with respect to his Incarnation Whence let me tell you that though the belief of this be not the main vital essential act of faith quà justifying yet 't is absolutely necessary to that which is so for there will be no fiducial reliance upon Christ's Person which is the great act of faith as justifying if antecedently there be not a firm belief of his being made Flesh O therefore see that you be fully settled in your minds as to the unquestionable verity of this great Article of the Christian Religion 'T would be sad if in our circumstances we should fluctuate about it for did all the Old-Testament-Prophesies point to it as old Zacharias tells us they did Luk. 1.70 72 73. As he spake by the mouth of his holy Prophets which have been since the world began c. To perform the mercy promised to our Fathers and to remember his holy Covenant The Oath which he sware to our Father Abraham c. in all which expressions his eye was chiefly upon the birth and incarnation of Christ and have these Prophesies received their full accomplishment and have we