Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	israel_n	lord_n	redemption_n	2,132	5	10.1091	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45277	A Christian vindication of truth against errour concerning these controversies, 1. Of sinners prayers, 2. Of priests marriage, 3. Of purgatory, 4. Of the second commandment and images, 5. Of praying to saints and angels, 6. Of justification by faith, 7. Of Christs new testament or covenant / by Edw. Hide ...	Hyde, Edward, 1607-1659.	1659 (1659)	Wing H3864; ESTC R37927	226,933	558

that Redemption by Christ might upon any pretence be called imputative that is imaginary for so he is pleased to make the word signifie which is the whole scope of Gods most holy word and the only support and comfort of mens sinful souls By the first assertion he did overmuch exalt our own righteousnesse and took the ready course to bring us to presumption But by the second he did much more depresse the righteousnesse of Christ and so took the readie course to bring us to despair for if our redemption be imaginary our Salvation must be desperate And betwixt these two rocks of presumption and despair it is hard for any man to sail so warily as not to make shipwrack of his soul it being equally dangerous for him to rely upon his own and not to rely upon his Saviours righteousnesse Without doubt holy David though he had served God with all his might yet prayed to his dying day Enter not into Judgement with thy servant and hath accordingly bequeathed this Prayer as a legacy to all Gods servants ever since not excepting the most diligent and the most dutifull thus to pray for their Justification and then to pray most earnestly for it when they are drawing neerest Judgement That the Justification which they have now in title or sense of the Law they may also then have in the sentence of the Judge for that the one is not compleated without the other and upon what ground can any man pray to God not to enter into Judgement with him who knoweth himself still under the Accusation and Condemnation of the Law for the Judge must proceed according to the Law and how can he be exempted from the accusation and condemnation of the Law who hath broken it himself but by the satisfaction of his surety according to that of the Apostle Who is he that condemneth it is Christ that died Rom. 8. 34. No other satifaction but the death of Christ could consist with the Justice of God for that was indispen●…able and required it no other could consist with the Truth of God for that was infallible and had promised it no other could consist with the Office of Christ who took upon him the nature of man that he might expiate the sins of men no other could consist with our salvation who could not be saved unless our sins had been exp●…ated This was a ●…urthen not to be taken from off our shoulders a yoke not to be taken from off our necks but only by the hand of the Messias in the Judgement of the Jews themselves for so the Chaldee Paraphrase interprets those words Isa. 10 27. The yoke shall be destroyed because of the Anoixting A facie Messiae vel propter Messiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The yoke shall be destroyed because of the Messias or by the power of Christ Our own hands which brought it cannot remove it our own hands which made it cannot destroy it we may struggle till we break our necks nay yet more our hearts but we cannot break our yoke The Spiritual Assyrian that so easily brought us down can more easily keep us under none can break his Army but He that hath bruised his Head none can rescue us from his captivity but he that hath led captivity captive even the Captain of our salvation This is the Justification God promiseth to Israel and I hope you will not say he fails in promise by giving another or rather by giving none for what is merited or purchased by us is not given us saying O ●…srael trust in the Lord for with the Lord there is mercy and with him is 〈◊〉 redemption And he shall redeem Israel from all his sins Psal. 130. 7 8. Say not you he shall redeem Israel from some sins when God saith from All Say not you From sins before regeneration by the first but not from sins after it by the second Justification For as to such sins the plenteous redemption is not with the Lord but with Israel and so you will quite contradict the Text. 1. In its exhortation O Israel trust in the Lord For Israel may trust in the Lord to be redeemed from his sins only till his regeneration but in himself after it 2. In its assertion For with the Lord there is mercy and with him is plenteous redemption whereas t is rather to be said according to this supposition For with your selves there is merit and with him is plenteous renumeration or with your selves is plenteous redemption to redeem you from your greatest sins those committed against the greater light and with the greater unthankfulness for such are the sins after Regeneration But with the Lord is onely a ●…cantie redemp●…ion to redeem you from sins before your Regeneration when you neither had light to know them nor power to resist them By which means you do in effect bid Israel Trust in himself all his life long and in God only some sew daies or perchance hours sc. no longer then till he is Baptzed or cleansed by the laver of Regeneration since very few sober Christians and no one National Church doth now defer the Baptism of Infants longer then their very first Infancy and most Divines do think That Infants are regenerated when they are baptized 3. You will contradict the text in its promise And he shall redeem Israel from all his sins for you in effect say That Israel shall redeem himself from the greatest part of his own sins Therefore pray let this Redemption continue till the last minute of your lives till it be perfected by Glorification that it may redeem Israel from All his sins And since it is a Redemption from all sin pray let it be called Justification unless you can teach us what else it is that redeemeth us from the guilt of sin I will conclude this point with that prayer wherewith our blessed Saviour concludes his life and hath taught us to conclude Ours Into thy hands Lord I commend my Spirit This is certainly the best the last good work you can do To commend your soul to God Will you do this in your own righteousnesse then say not For thou hast redeemed me but For I have served thee O God thou God of Truth Will you do this in your Saviours righteousnesse then be ashamed of that doctrine which doth undervalue this Redemption But do what you will and say what you can These three Truths are irresistible and should be undeniable 1. He only can absolve guiltinesse whose Justice makes us Guilty 2. He only can pronounce us Just whose will is the rule of Justice 3. He only can acquit in Judgement who only is the supreme Judge And therefore since to be absolved from guiltiness to be pronounced Just and to be acquitted in the Jugement are all three comprised in this one word Justificari To be justified we may not rely upon our selves but upon our God not upon our own works and righteousnesse but upon our Saviours merits and mercies for

Here the primum Praedicatum the first thing Preached is Repent for not doing and Believe in him that hath done it and you shall live There perfect obedience was not only the obligation of the persons Covenanting but also the condition of the Covenant here though it is still the obligation of the persons Covenanting for God hath not lost his right of cluiming nor Gods Law her power of requiring perfect obedience yet is it not the condition of the Covenant for the New Testament promiseth life upon true Faith which the Old Testament promised only upon full and perfect obedience and though it bids us obey as well as the Old yet it annexes not the conveyance of life upon our Obeying but upon our Believing requiring our obedience as a duty of Rightteousness but not making it the condition of life And whereas you say The New Testament is a conditional Covenant binding us to do very many things our selves for obtaining the promised inheritance I challenge you to name that one thing to which you dare annex your Fac vives Do this as you ought to do it and live upon doing of which so exactly and perfectly as Gods Law requires you dare be so hardy as to venture your soul or so easie as to hazard your Salvation I doubt not but you will be glad to admit of a mitigation and pray God to accept of your serious endeavour instead of your exact performance and of your true Repentance instead of your due Obedience and of your Saviours compleat doing it for you instead of your incompleat doing it for your self and then your Fac Vives will be but our Crede Vives your do this and live will be but our Believe in him that hath done it and live and you will become one of those Evangelical brethren whom your proud Justitiaries now so scoffe at or having broken the condition of the Covenant that is perfect Obedience you must be contented to lose the Promise of the Covenant that is eternal Salvation for your self have approved that saying which I think no Divine is able to disprove A Covenant doth wholly depend upon mutual conditions which if either party fa●…l the Covenant is broken and made of none effect which was the reason assigned by me why I was afra●…d of the Covenant and did fly to the Testament because I found better Conditions in the Testament properly so called than in the Covenant and 't is something strange you should at the same time dislike my Doctrine about the Testament and yet approve the reason of it about the Covenant For my part I cannot but think it neerly concernes all Christian Divines as the Trustees of Gods Truth and of their neighbours souls least they should betray them both together not to clog Christs Covenant of Salvation with impossible conditions such as God hath not required and man cannot performe even with the conditions of impeccable righteousness and perfect obedience in and from themselves which have been fulfilled and are to be expected only in and from their Saviour For he that said to his Apostles Docentes eos servare omnia quaecunque mandavi vobis Mat. 28. 20. did likewise say to one of them and in him to all the rest Testificans Judaeis atque gentibus in Deum poenitentiam fidem in Dominum nostrum Jesum Christum Act. 20. 21. He that said by St. Matthew Teaching them to observe all things whatsoever I have commanded to make his people zealous of good works did also say by St. Luke testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ to make his people see their works were not so good but that they needed Faith and Repentance to make them better and therefore God though in Justice he required their most perfect obedience perfect in parts according to the Tenour of all his Commandements and perfect in degrees according to the rigour of them yet he was pleased in mercy to accept the will for the deed sincere obedience for perfect obedience the entire endeavour for the full performance and had accordingly in this Covenant of Grace annexed their Salvation not to the condition of their perfect obedience as in the Covenant of works but to the condition of their Faith in Christ who was made obedient to the death even the death of the Crosse to make an atonement for their disobedience Both the Covenants were made with Adam for all mankind the Covenant of Works before his fall the Covenant of Grace soon after it And though they were very neer joyned in time for Adam is generally thought not to have stood one full day in his innocency yet are they very farre separated in nature even as farre as Justice and Mercy in God or innocency and sin in man the one Covenant being to save the Righteous by the Rules of Justice the other being to save the sinner by the pleas of Mercy The Covenant renewed to the Jews by Moses was that of Works to keep them in bondage that they might gaspe and sigh and groan after their Redeemer The Covenant renewed to the Christians by our Saviour Christ is that of Grace to enstate them in libertie that they may see the Mercy and enjoy the Comfort of their Redemption What was of Grace or Mercy in the Covenant by Moses was not from Moses but from Christ Not from the Covenant but from the Testament and therefore that was properly called a Covenant because it gave life only upon the strict Rules of Justice But this is more properly called a Testament because it gives life upon the relaxation of those strict Rules of Justice and admits the condescensions and mitigations of mercy Each Covenant is Conditional promising everlasting life only to those who keep its Conditions Bur the Covenant of Works promiseth life upon the Condition of Doing accepting only of perfect Righteousness and Obedience The Covenant of Grace promiseth life upon the Condition of Believing accepting of Righteousness and Obedience if it be sincere though it be not perfect that is Accepting of Repentance for Obedience and of Faith for Righteousness So that the New Testament by Christ though it be a conditional Covenant as was the Old by Moses yet hath it not the same Condition with that as your words import but a Condition quite different from it sc. the Condition of Believing instead of doing For so it is said God having raised up his Son Jesus sent him to blesse you in turning away every one of you from his iniquities Act. 3. 26. In that our Jesus came to bless us by turning us from our iniquities 't is evident we must turn from our sins or we cannot have his blessing But in that 't is He that blesseth us 't is as evident our blessing depends not upon our Obedience but upon our Faith not upon our Own but upon His Righteousness Wherefore though we allow and affirme that all things