Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09883	The mysterie of redemption. Or The particular manner how man is redeemed from sinne, iustified before God, and made partaker of euerlasting life Describing the nature, causes, parts, properties and effects of iustification. With divers sweet and comfortable prayers interposed betweene euerie chapter.; Mysterie of redemption.	Powel, Gabriel, 1576-1611.	1607 (1607)	STC 20147.5; ESTC S106362	38,314	251

crie come vnto thee euen for thy mercies sake for thy loues sake for thy own sake sweete Iesus Amen A MORNING PRAYer for a priuate Familie It is vaine to rise early and to lye downe late except the Lord be with vs so vaine a thing is Man Therefore wee will not attempt any thing before we haue taken coūsaile and strength from the Lord that hee may deliuer vs from euery euill worke If wee aske that thing which is euill deny our ignor̄ace If wee aske that thing which is good O Lord remember thy promise WE slept and rose againe O Father for thou diddest watch for vs that wee might take our rest The heauēs declare thy glorie and the earth is full of thy goodnesse Yet hast thou not dealt so with all Natiōs as thou hast loued Sion thy litle hill a corner of the world farre separated from the Serpent and fenced from the wilde beast Yet who considereth that our perill is gone into other lands because their Gods be not like vnto our God Wee haue seene thy workes yet we proue 〈…〉 ●●●…ue thee 〈…〉 we see thy w●●… 〈◊〉 Thou hast separa●●… vs from the Turke and deliuered vs from the Pope why hast thou separated vs from them but that we should bee ioyned to thee euen a new Creature come out of darkenesse to light according to the working of knowledge O bind our harts with thy feare that wee part not from thy loue For our selues and for our Brethren wee are prostrate heere before thee ô Prince most excellent For the name of thy only Son one drop of mercy to coole this fire of sinne Nothing good Lord to change thy mercy yet the whelpes doe eate the crummes that fall from their masters table First wee yeelde thee hartie thankes for all at once Next we humblie beseech thee for the general quittance which thy Son hath sealed for our sinnes Then for all graces we pray thee let vs not wāt the thing without which wee cannot serue thee Plant in our hearts true feare of thy name obedience to our Prince and loue to our Neighbours Giue power good Father to our prayers graunt vs true humilitie in prosperity perfect patiēce in aduer sitie peace in Christ ioy in the holy Ghost This is our desire to liue godly righteously and soberly so blesse vs and keepe vs good Father vnto the end of our liues Turne vs O God of our saluation graunt that we may grow from strength to strēgth that thy Church Militant may be like thy Triumphāt in heauenly Charitie and all Communion of Saints Send thy labourers into thy vineyard purge thy Church of idle ignorant Ministers write thy lawes in the tables of our harts powre thy grace vpon the hearers Blesse them which blesse vs look vpon this Realme in thy mercy Preserue our King let not the eye of Great Britaine lose his sight Be gracious and mercifull vnto our friends and Parents according vnto the flesh comfort thine afflicted Saints Confoūd the power of Antichrist send thy feare amongst them make their time short defend thine owne cause As thou art sanctified in vs before them so be thou magnified in them before vs that al the world may turne say Great art thou O Lord God of the Christians and there is none besides thee mightie iust and mercifull rewarding righteousnes reuenging iniquitie the same now and euer and euery where Graunt these things ô heauenly Father whatsoeuer else thou knowest to bee needfull for vs euen for his sake who died for sin and sinned not in whose name we farther pray vnto thee as hee hath taught vs saying O our Father which art in heauen c. God the Father which hath made vs blesse vs God the Sonne which hath redeemed vs preserue vs God the holy Ghost which hath sanctified vs confirme our saith to the end and in the end Oh God Father Sonne and Holy Ghost saue vs Amen AN EVENING Prayer for a priuate Familie Wee haue sinned wee repent O Father haue mercy vpon vs. Amen O Lord God which hast created vs of nothing which hast deliuered vs from Death and damnation if wee doe not wilfully runne vnto it that hast been good and gracious vnto vs in continuing thy tēporall blessings both at home in the field euen as thou seest most expediēt for our estate and hast drawne out the thred of our life vnto this present time These are thy greate mercies O Lord giuen vnto vs freely without any deseruing of ours And for all these thou requirest nothing else of vs but that we know thee and acknowledge thee to bee the giuer thereof and to obey thee and to walk in the paths of thy commandements that so wee might become thy children be partakers of thine euerlasting kingdome dome and raigne with thee for euer O Lord we confesse against our selues our wonderfull foolishnes vnthankfulnes For wee haue euen as much as in vs lieth stopped the streame of thy mercies that they should not come neere vs wee haue not hearkened vnto the voice of thy word neither tooke wee any delight in keeping thy lawes thy statutes And therfore if thou haddest lōg before this cut vs short as thou hast done many and that suddenly and fearfully and summoned vs to appeare to hold vp our hands at the barre before thy iudgement seate and haue the fearefull sentence of eternall condemnation speedily giuen foorth against vs who is there could say What doest thou Nay our owne consciences would acquite thee say thou hast done iustly For seeing thou calledst after vs and we refused to heare thee it was good reason wee should crie and find no mercie But O Lord as our sinnes are mightie and cannot bee numbred so thy mercie far exceedeth and striueth against our lewdnesse Thou hast spared vs long and giuen vs a large time of repentāce Thou hast driuen off thy vengeance frō day to daye waiting and watching for our turning againe vnto thee Thou hast called vs by signes in Heauen by shaking the earth by drowning vs with waters by threatning vs warre samine and pestilōce besides the fearfull threatnings of thy word Euen so O Lord le● these haue their working in our hearts together with thy mercies in time to repent turne from our wicked waies to abuse thy patience no longer but euen with all our heart to turne vnto thee if so we may be saued in the day of thy wrath So work thou in vs O heauenly Father that wee delay no longer to aske counsaile at thee and thy word what wee ought to doe what we ought not to doe and how wee may liue soberly in prosperitie and how wee may be comforted in sicknesse and aduersitie that we may goe out of our selues and looke for all things at thy goodnesse that wee may trust no further to these transitorie things but wholly relie vpon thee Blesse O Lord we beseech thee thy whole vniuersall Church

Faith apprehēding the imputed righteousnes of Christ in Iustification 40 If it bee demanded How the Merite of Christ and the Grace of God Question which is contrary vnto merit may consist together 41 I Answere Answere The Merite of Christ not our owne merites may wel stand together with the Grace of GOD. For Christs satisfaction wherby he satisfied the Iustice of his Father is that thing that meriteth the Grace of God for vs. 42 But if you speake of our owne merits thē certainely they cannot stand together with the Grace of God but are quite contrarie vnto it The Organicall Efficient two fold 43 The Organicall Efficient Cause of Iustification is two-fold Instrumentall or Administeriall 44 The Instrumental Cause which exhibiteth the benefit of Iustificatiō vnto vs 1. Instrumentall is the Gospell and Sacramēts wherby the benefits of Christ are offered conferred and sealed vnto vs. 45 The Gospell is called the Gospell of Grace Act. 20.24 because it declareth and offereth the Grace of God vnto vs also the Word of Grace Act. 20.32 the Word of Saluation Act. 13.26 the Word of Life Phil. 2.16 And Paul saith The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Rom. 1.16 46 Of Baptisme the Apostle speaketh Christ sanctifieth cleanseth his Church by the washing of water through the Word Ephes 5.26 Also Hee saued vs by the washing of the new birth and the renuing of the holy Ghost And Peter saith Baptisme saueth vs by the resurrection of Iesus Christ. 1. Pet. 3.21 47 And of the Lords Supper Christ testifieth that we receiue his body which was giuen for vs Luk. 22.19 drinke his blood that is shed for many for the remission of sinnes Mat. 26.27.28 48 If it bee demaunded How the Sacraments are instruments to conferre grace 49 I Answere The Sacraments conferre grace Answere How the Sacramēts conferre Grace because they are a meanes to giue and exhibite to the beleeuing mind Christ with his benefits and this they do by their signification 50 For they serue as a particular and infallible certificate to assure such as bee partakers thereof of the forgiuenesse of their sins and of euerlasting saluation 51 Also they conferre grace as the Kings letters are said to saue the life of a malefactor when they doe but signifie to him and others that the Kings pleasure is to shew fauour 52 Againe they may be said to confer grace because they are a tokē or pledge of the Grace of GOD and by this pledge Faith is confirmed which is an instrument to apprehend or receiue grace 53 A King saith vnto his Subiects Note He that brings the head of such a Traytour shall haue a thousand pounds He that hath the head may say Heere is a thousand pounds because it is vnto him a pledge vpon the Kings word of the receipt of so much 54 Lastly the Word of God conferres grace for it is the power of God vnto saluatiō to them that beleeue which it doth by signifying the wil of God by the eare to the mind Now euery Sacrament is the Word of GOD made visible to the eye the Sacramēts therfore conferre grace by vertue of their signification and by reason they are a pledge by the appointment of GOD of his mercy and goodnesse 55 If it be said Obiect The Sacraments are not onlie signes and seales but also instruments to conuey the grace of God to vs. 56 I Answere Ans The Sacraments are not Instruments hauing the grace of God tied vnto them or shut vp in them but instruments to which grace is present by assistance in the right vse thereof 57 Because in and with the right vse of the Sacraments God conferres grace and thus they are instruments no otherwise that is morall not physicall instruments 58 The Administeriall Cause of Iustification 2. Administeriall are aswell the Ministers of the Word 1 Cor. 3.9 1. Tim. 4.16 Ioh. 20.23 as also the Martyrs of Christ Dan. 12.3 who by their testimony and example teach that there is no righteousnes which may consist before the tribunall of GOD but onely the righteousnesse of Iesus Christ 59 And so much for the Efficient Cause of Iustification Actiuelie taken on Gods part The Efficient Cause on Mans part is Faith 60 Now on Mans part Iustification Passiuelie taken the Efficient cause of it is altogether Instrumentall and this is Faith by which not for which wee are said to be iustified aswell in regard of the Correlatiue thereof as also of the Contrarie the Law and good workes 61 In regard of the Correlatiue to wit Christ his Merits because the whole forme of Iustifying Faith is sited in Relation not in the qualitie or nature thereof seeing wee are iustified by Faith as it is relatiuely applied vnto his correlatiue 62 In regard of the Contrarie because those good workes and conformitie vnto the Law required in the person of a iustified Man are worthily excluded frō the merit and act of Iustification 63 But to speake more plainely of this point Faith what it is Faith is a confident apprehension of the mercy of GOD through the redemption of Iesus Christ in the promise of the Gospell The parts of Faith 64 The parts of Faith are three 1. Knowledge in the mind and vnderstanding 2. Assent in the will 3. Confidence in the heart 65 These three acts may be considered distinctly seeing a man may know a thing and yet not assent thereunto beleeue the same to bee true and yet not make it his own by speciall application confidence which cannot consist without knowledge and assent 66 These three parts are excellently wel laid downe in the 14. chap. of S. Iohn Beleeuest thou that I am in the Father and the Father is in mee this belongeth vnto the first part Beleeue me that I am in the Father and the Father in me this vnto the second Beleeue you in God beleeue also in me and this vnto the third 67 So then Faith in Christ is not to know or beleeue there is a Christ nor yet to beleeue Christ but to beleeue in Christ The wicked beleeue there is a Christ Hypocrites beleeue Christ But the Elect only beleeue in Christ that is put their whole trust and confidence in him 68 Wherefore it is manifest that iustifying faith is not a bare knowledge assent but that the chiefest part thereof is Confidence wherby the sinner apprehēdeth and particularly applieth vnto himselfe the promises of the Gospel Note well 69 Hence is that Theologicall Axiome Some things are spokē of Faith in respect of knowledge and assent and some things in respect of Confidence 70 In respect of Assent Faith hath for the Obiect thereof all the holy Scriptures the Law the Gospel which faith firmely beleeueth to be most true The proper Obiect of Faith 71 In respect of Confidence the proper Obiect of faith

way I may come to the heauenly truth truth may leade mee to eternall life And because flesh and blood would turne thy Image to the image of Satā my foes are thy foes O Lord let not thine enemies preuaile against thee to take me from thee but let the assurance of my peace bee sealed in my conscience that I neuer be left comfortlesse Make thy Word vnto me like the Star which lead vnto thee make thy benefits and graces like the piller which brought vnto the land of promise Kindle thy loue so in my heart as in respect of thee and thy seruice I may despise and vtterly detest whatsoeuer is against thee and thy truth that I may alway find in my self assured testimonies of the presence of thy holy Spirit O sweete Sauiour confirme my faith which I feele oftentimes very weak and troubled with manie doubts encrease it in me O Lord that thorough thy holy Spirit I may bee assured that thou hast fully discharged the punishment of my sinnes Cause me O my God to feele in my soule and conscience that thou art mine and all that thou hast done that I am grafted into thy bodie and made one with thee therefore that I am fellow-heire with thee of euerlasting life Let me not only haue these words in my mouth but thorough thy Spirit let me feele the comfort of thē in my heart fully sealed and setled in me that I feeling my self inwardly before thy iudgment seate discharged my cōscience towards thee appeased may be swallowed vp with an vnfained loue toward thy heauenly Maiestie and towards my Brethren also for thy sake sweete Iesus Amen CHAP. V. Of the Formall Cause of Iustification The Formall cause of Iustificatiō Actiuely taken THe FORMAL cause of Iustification Actiuely taken is the gracious Imputation of Christs Righteousnes wherby the merits and obediēce of Christ are applied vnto vs by force of that neere Cōmunion of Christ with vs and ours with him 2 So that the Forme of Iustification doth altogether consist in Relation where in that Vnion which ariseth betweene both termes is indeede the forme and consisteth rather in emanation than in hesion 3 This Righteousnes is ours by Right of Donation and acceptation of Christs merits and obedience Note seeing imputed Righteousnes is of Grace not of Nature a Communicatiō of a benefit not real and habituall Possession Imputation not a patible Qualitie inherent in vs. Of Imputation 4 In this Imputation wee must consider two things 1. The Truth of it in it selfe 2. The Manner of the truth of it in vs. 5 Of the Truth of it in it selfe there are two termes 1. Righteousnesse 2. Imputation thereof Betweene these two consists a Relation for neither hath Christ his perfect Righteousnesse for any other end but to impute it neither doth hee impute anie thing but his Righteousnes neither is that Righteousnesse otherwise ours but by imputation 6 The Manner of the truth of it in vs in Scriptures is circumscribed by a two-fold reason The first teacheth vs that we are Righteous not in our selues or by our own righteousnes but by the Righteousnes of Christ which is made ours by Right of Donation 2. Cor. 5.21 We are made the righteousnes of God in him The second teacheth vs that we haue Righteousnes as Christ hath our Sins As Christ hath our Sinnes so we haue his Righteousnes 7 Christ hath our Sinnes not subiectiuely inherent in himselfe but by imputation so we haue Christs Righteousnesse not subiectiuely inherent in our selues but by imputation 8 Hereupon the Apostle maketh that Opposition 2. Cor. 5.21 between Christ whom God made Sinne for vs and vs who are made the Righteousnesse of God in him 9 According vnto this Forme the Iustification of all men is one and the same equall vnto all men for one man cannot bee more iustified than another Albeit in diuers mē according vnto the measure of the apprehension of their Faith the manner of it may well be said to be diuers The forme of Iustificatiō Passiuely taken 10 The Forme of Iustification Passiuely vnderstood in regarde of vs is the Application of Faith whereupon we are said to bee iustified through Faith of Faith and by Faith whereof we haue spoken in the Instrumentall Cause 11 After the Formall followeth the Finall cause of Iustification A THANKESGIVING for our Iustification intermixt with Confession and Prayer O Eternall GOD in Christ Iesus most gracious and mercifull I thy poore seruant doe yeeld most possible and harty thankes vnto thy diuine Maiestie for all thy blessings and mercies bestowed vpō me both spirituall and temporall especially for the singular benefit of my Iustificatiō and the admirable gift of eternall Saluation purchased by the righteousnesse and dearest life of thy beloued Son My lot is fallen in a pleasant place I am in honor and vnderstand it not Hath euery one found such fauour in thy sight or hast not thou passed ouer others and chosen me ô Lord why shouldest thou bestow thy health and wealth thy rest and liberty vpō me more then other I can giue no reason for it but that thou art mercifull And if thou shouldest draw all backe againe I haue nothing to say but that thou art iust Hath not thy Ioseph deserued libertie Hath not thy Dauid deserued rest Hath not thy Lazarus deserued food or hath not thy Iob deserued health more then I haue Iob is sicke Lazarus pines without Dauid is troubled on his bed Ioseph grones in the prison I haue their portion they do stand at reward Why art thou so wel my soul Mercy mercie Why art thou so ill my soule ô Mercie For notwithstanding all these gracious and excellent benefits yet haue I hitherto led my life so coldly in my profession wrought so contrarie vnto my vocation in neglecting despising thy sacred Commandemēts that I haue more then prouoked thee to extend thy furious wrath against mee to encounter recompence my leude desert with the sharpenes of thy reuenging furie But when I thinke vpon thy Son all my feare is turned into ioy because his righteousnes for me is more then my wickednes against my selfe O settle my faith in thy Beloued it sufficeth for all my iniquitie necessitie and infirmitie Hee hath tolde vs O Lord and we beleeue it to bee true that if wee aske thee any thing in his name thou wilt graunt it vnto vs now therfore in his name do I most earnestly craue at thy hands that thou wilt settle mee in a constant forme of obedience that I may euer serue thee from this houre with those duties which the world the flesh the diuel would haue mee deferre vntill the point of death Good Father grant that I may loue righteousnes and pietie with as great good will as euer I loued wickednes anvanity and that I may go before other in thākfulnes towards thee as farre as thou goest in mercy towards

he was vncircūcised that he should be the Father of them that beleeue not being circumcised that righteousnes might be IMPVTED vnto them also Imputation two-fold 51 Imputation is two-fold as wee haue noted before one Legall by debt the other Euangelicall by grace 52 Legall Imputation 1. Legall is that whose foundation is in him that worketh to whom the imputation is made Rom. 4.4 To him that worketh the wages is counted by debt Where there is a Relation betweene Wages and Workes the wages is imputed for the worke 53 Or it is when God willeth and adiudgeth the reward to him that fulfilleth the Law in his owne person Rom. 4.4 54 Euangelicall Imputation 2. Euangelicall is that whose foūdation is not in him to whom the imputation is made but in the grace mercy of God who iustifieth the wicked Rom. 4.5 To him that beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes Whereupon it is called the imputation of faith 55 Or it is whē God accepteth the Satisfactiō of Christ our Suertie as a payment for our sinnes In this sense the word IMPVTE is repeated ten times in the 4. chapter to the Rom. 56 Note well Neither is this Imputation a phantastique speculation or idle conceipt Seeing that euen as our sinnes were really imputed vnto Christ Esa 53.5 12 as is manifest by his Passion and Death the wages of sinne So is Christs Righteousnesse imputed vnto vs really and with effect that is with the participation of diuine grace and life eternall 2. Cor. 5.21 That we are not iustified by workes or inherent Righteousnes 57 Hence appeareth that we are not iustified by inherent Iustice by good workes or infused habite of Charitie Because wee are iustified only by the Righteousnes of Christ which being inherent in him is by grace imputed vnto vs. 58 Againe Inherent Iustice and Iustification are distinct giftes of God 1. Cor. 1.30 Christ is made vnto vs of God Wisdome Righteousnes Sanctification Also 1. Cor. 6.11 But yee are washed but yee are sanctified But yee are iustified 59 Also the Righteousnesse whereby a sinner is iustified is reuealed without the law Rom. 3.21 But inherent Iustice and habite of Charitie is reuealed by the law and the obedience of Christ is the sole Righteousnes reuealed without the law 60 Lastlie the Apostle saith Galat. 5.4 Yee are abolished from Christ whosouer are iustified by the law ye are fallen from grace Whosoeuer will be iustified by workes cannot be saued 61 Here it is euident that the doctrine of Iustification by workes is an error ouerturning the foundation of Religion which whosoeuer obstinately and finally maintaineth cannot be saued 62 For if mē put cōfidence in their works and make thē the meritorious cause of their saluation it is certaine as the Apostle saith Galat. 5.2 Christ shall profit them nothing 63 If it be obiected Obiect This is true of Ceremonial workes but not of Morall workes 64 I answere Ans Yea euen of Morall also for the Apostle speakes of the whole law Galat 5.4 Ye are abolished from Christ whosoeuer are iustified by the law 65 If any wil except Obiect This is true of the works of Nature but not of workes of Grace 66 I answere Answere Yea euen of Workes of Grace And the Apostle expressely testifieth that by the Righteousnesse of a good conscience we cannot be iustified 1. Cor. 4.4 See also Eph. 2.10 Tit. 3.5 67 To adde any thing to the obedience of Christ Note well as a meritorious cause of our Iustification and Saluation is to make Christ vnprofitable 68 For he must be a perfect Sauiour or no Sauiour hee admits neither partner nor deputie in the worke of our Redemption 69 And the Grace of God admits no mixture or cōposition with any thing that is of vs. Grace is no grace vnlesse it bee euery way freely giuen 70 Hitherto of the Partes of Iustification Now of the Properties thereof A PATHETICAL Prayer against the temptations of Satan IF I consider my sins past why should I liue to sinne any more If I lo●●e backe to my life 〈◊〉 why should I 〈◊〉 suffer any more I ha●● sinned inough but haue not yet suffered inough Seize vpon my heart O my Redeemer 〈◊〉 is thine I haue giuen it vnto thee that gaue ●hy selfe wholly for ●●ee take it O Sauiour and look not vpon the deformitie therof thou hast bought it with thy dearest blood bathe it therein scourge it crucifie it kill it and reuiue it that being purified it may bee worthie to remaine with thee Oh who shall deliuer mee from this bodie of sin I haue liued long yet but a while I haue liued a while yet very long long for my Soule to stay so long from her Father her Brother and her onely Comforter Meane while I fight with my enemies blinde naked weake vnprouided And whō haue I with mee a Traytor euen this Bodie of Sin Consider O Lord thy seruant is but flesh consider Satan my enemie consider the World my fained friend whose part wilt thou take against thy selfe Wilt thou giue the soule of thy Turtle doue to the beast If thou wilt thou canst make mee ouercome Can my Lord forsake his owne For the Spirit tels me I am thine and I beleeue it ô Iesus helpe my vnbeliefe Come therefore sweet Iesus come now Satan standeth knocking at the doore of my youth come quickly and we will keepe him out Auoide Sathan crouch flesh be still my Soule The Lord is on my side I will not feare what any can doe vnto mee There wanted a Tempter and thou O Lord wast the cause that hee was wanting there wanted time and place and thou wast the cause that they wanted The Tempter was present and there wanted neither time nor place but thou heldest mee backe that I should not consent Who hath trod vpon thy head O Satan Thou wast armed but the Lord put thee downe thou wast masked but the Lord discouered thee thou wast like an Angell but the Lord tooke away thy vizard Goe take thy farewell the net is broken and I am escaped Blessed bee thy name my Lord my Sauiour and my Redeemer Amen CHAP. VIII Of the Properties of Iustification The Properties of Iustificatiō THE PROPERTIES of Iustification consist specially in three things 1. That Iustification is Free 2. That it is Perfect 3. That it is Euerlasting 2 I. Iustificatiō is Free I. Iustification is free Because Remission of Sinnes is not giuen for any merits of man but is a meere grace and vndeserued mercie promised for Christ his sake alone 3 For God findeth nothing in man whom he iustifieth but impuritie of sin and extreme miserie 4 And the Scripture euery where affirmeth that Christ onely is the author of all grace and the whole hope of our saluation consisteth in his blood alone 5 Without the merit of Christ there can be