Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	faith_n	grace_n	repentance_n	2,335	5	7.5639	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85302	Animadversions upon Sir Henry Vanes book, entituled The retired mans meditations. Examining his doctrine concerning Adam's fall, Christs person, and sufferings, justification, common and special grace; and many other things in his book. / By Martin Finch, preacher of the Gospel.	Finch, Martin, 1628?-1698.	1656 (1656)	Wing F941; Thomason E1670_2; ESTC R208407	75,370	163

in his death and sufferings that he partakes of the benefit of that bloody sacrifice such a fellowship and share he hath in Christs sufferings that what Christ did in suffering for his sins is imputed to him by an act of the free arace of the Pather as if he himselfe had done it Again the believer is called into fellowship with Jesus in persecution that he suffers with him is despised with him and thus as the Apostle saith As Christ was so are we in this present World without form or comeliness of no reputation in the worlds account Sometimes Regeneration is set out by a planting into the likeness of Christs death Rom. 6.5 10 11. Christ in that he died he died unto sin once but in that he liveth he liveth unto God and we are planted into the likenesse of his death when as v. 11. we likewise are dead indeed unto sin and live unto God through Jesus Christ our Lord that as it follows v. 12. sin doth not reign in our mortal bodies that we should obey it in the lusts thereof Again sometimes Regeneration is set out by putting on the Lord J●sus Christ as Rom. 13.14 Then it shewes how the true believer puts on the rigteousnesse of the Lord Jesus is willing to be uncloathed of the menstruous rags of his own righteousnesse that he may be cloathed upon with the righteousnesse of Christ Sometimes also it is set out in Scripture by comming unto Christ and taking his yoke upon us as Matth. 11. ult to shew us how the true believer is submitted and given up to Christ is his servant is under his voke under his rule and government is willing to be ruled and governed and commanded by Christ whose commandements are not grievous Sometimes Regeneration is set out by fleeing for refuge to lay hold upon the hope set before as in the Gospel so Heb. 6.18 to shew us that the true believer seeth his lost estate without Christ and fleeth unto Christ as a City of refuge from the Avenger of blood and whereas there is mercy and life and pardon and righteousnesse tendred to sinners in the Gospel and open proclamation that whosoever will may come and take of the water of life freely and sorgivenesse of sins grace and glory is preached in Christs name this soule hath laid hold upon this hope set before him accepted of this grace accepted of these terms of mercy and peaee and so layes down armes against Christ True Regeneration is a difficult thing and therefore there is great need of the Seal of the Spirit to satisfie us about the work of grace upon our hearts for there is a counterfeit faith and a counterfeit repentance there is both an acquired faith and an infused faith there is a believing that is only a work of a mans understanding and not the work of the Spirit Rom. 10.10 With the heart man believeth to righteousnesse It is not enough to assent with the understanding it s a marvellous difficult thing to find out the difference between that faith that is of a mans own making upon conviction and illumination and that faith that is wrought by the spirit of God by way of creation and infusion and therefore thousands in the world are everlastingly cheated and cousened in this matter But when a man comes to be outed of himself of self-righteousnesse and self-strength and self-wisedome and close with Christ in a word of grace in a free promise that is the work To rest in legal conviction to rest upon duties and qualifications to rest in amendment of life to rest in Notions and head-knowledge of Christ and free grace these are false rests but for the soul to be nothing and utterly lost in himselfe and to apply the blood and righteousness of Christ is a safe and saving state for this is the will of the Father that sent him That whosoever seeth the Son and believeth on him should not perish but have everlasting life CHAP. V. Treats of Justification and shews that whosoever is justified by Christs blood and made the righteousnesse of God in him is in a sasing state and shall never come into condemation THe Doctrine of Justification was well called by Luther the Doctrine of the standing or falling of the Church of God this Doctrine so necessary so precious hath this Author miserably mistaken Page 118. He tels us that men in his first image who are not yet in a sasing state have Christ for their righteousnesse in a way of Justification and page 119. tells us this Righteousnesse and Justification the world hath in common with true Believers This Doctrine of his is most dangerous and is most highly dishonourable unto Christ making the blood of the Covenant a common and vain thing that men may be made the righteousnesse of God in Christ and yet not be in a saving state which this Author doth in so many words affirm in that page before mentioned therefore let us treat a little of this blessed doctrine of Justification Justification is to be considered either as an immanent or a transient act in God in the first consideration it is a gracious purpose in God from all eternity not to deal with the Elect according to their sins but to absolve them and forgive them all their trespasses Justification considered as a transient act is Gods justifying and absolving the poor sinner in his own conscience and actually imputing Christs righteousnesse to him when he believeth in him that justifieth the ungodly none but those that are eternally sa●ed are thus justified for men are not justified and unjustified again as this Author fancies Christ hath taken away the curse of the law from them Gal. 3.13 Now as 1 Cor. 15.46 The strength of sin is the Law the strength and power that sin hath to cast any man into hell is from the Law that the Law is broken and the Law is not satisfied but now Christ having for any man taken away the curse of the Law sinne hath no power to condemn that man it hath no strength and power to doe it for it hath its power from the Law and Christ hath satisfied that and is become the end of the Law for righteousnesse to every one that believeth Rom. 10.4 Who can lay any thing to the charge of those that are thus justified by Christ the Law cannot for Christ hath satisfied the Law and paid it the uttermost farthing yea God through the righteousnesse of Christ is a just God in being a Saviour of them that believe in Christ Christ the surety of the better Testament having paid the debt God is just in being the justifier of him that in Jesus Rom. 3.26 Just to deliver them from going down to the pit for whom Christ hath paid a ransome And so Rom. 5.10 For if when we were enemies we were reconciled to God by the blood of his Son much more being reconciled we shall be saved by his life by hum living and reigning in

and it may be in the same page tells us they go about to establish their own righteousness To conclude this Chapter after the Author hath so cryed up the attainments of men in his first image as we have seen when he hath affirmed them to be called out of the world Christ made their righteousnesse in a way of justification and told us how they are one flesh one body with Christ knit and married to Christ faithful walkers with Christ he tells us very fairly at last Page 361. That these are the devills subjects though he telleth us in that same page that they owne themselves in a professed subjection and conformity to the law of God that is to what is righteous holy and good in its nature and not onely as it is within themselves but as they are made righteous in another viz. Jesus Christ the righteous Truly we never thought the devill had such subjects but the Author could not this Gordian knot if he were set about it for if righteous in Christ in a way of justification and sanctified by his blood how are they the devills subjects nay the Author before had told us they were Christs subjects and a man at the same time cannot be Christs subject and the devils subject a man is translated from the power of darknesse when he is translated into the Kingdome of Christ Thus have we examined the Authors notions concerning men in his first image so full of contradiction to themselves and the truth Now to examine his doctrine about men in his higher image which he maketh a saving state shall be the work of the next Chapter CHAP. IV. Examines the Authors doctrine about his higher Image which he counts a saving state HE tels us Page 7. That this higher Image is the communion of the Holy Ghost 2 Cor. 13.14 which Paul wishes unto them after the grace they had shared in from Jesus Christ our Lord as the common salvation Jude 3. and as the fruit of the love of God the Father This shews the Author to be a Critick indeed as if a man might have the grace of our Lord Jesus Christ and yet be shut out for ever from the love of God the Father and the communion of the Holy Ghost but what is it to have the grace of our Lord Jesus Christ but to have the pardoning strengthning sanctifying quickning grace of the Lord Jesus and he that hath this to be sure hath the love of God he both loveth God and God loveth him and this communion of the Holy Ghost is an effect of the love of God and the grace of our Lord Jesus Christ who giveth the blessed Spirit to those who are partakers of his grace and righteousnesse to sanctifie them wholly comfort them lead them into all truth and seale them to the day of redemption and the common salvation spoken of Jude 3. which the Authour quotes is the grace of God which bringeth salvation to all true Believers Gentiles as well as Jews called there common because this righteousness of God which is by faith in Jesus Christ is upon all and unto all them that believe whether Jews or Gentiles for the same Lord is rich in mercy to justifie and save all that believe on him though they be not Jews by nature but sinners of the Gentiles in this respect is the grace and righteousness that is in Christ called common salvation and not that it is common to them that are eternally saved and to them that perish Page 58. He describes the higher Image to be a beholding of Gods very similitude open and bare faced But is this saving faith to be beholding Gods very similitude open and bare faced as the Authors phrase is Alas we can have no access to him as an absolute God with comfort and for salvation without relation to a Mediator sesus the surety of the better Testament John 14.6 No man commeth to the father but by him and he saveth them that come to God by him Hebr. 7.25 that is true saving faith not the seeing of Gods similitude open and bare faced but how much better doth the Apostle describe faith and saving grace 2 Cor. 4.6 where he calleth it Gods shining into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ There is a very neere approach to God that the Saints shall have in glory and a glorious view of him in the beatifical vision in glory but that is not faith but glorification not here but hereafter as God told Moses Exod. 33. No man shall see my face and live But blessed be the Lord for ever that he puts us into the clift of the Rock the Lord Jesus and there we see his goodnesse passing before us and hear him proclaming his name the Lord the Lord God gratious and abundant in mercy and that by beleiving in Christ we are his children and that because we are thus his sons he sendeth the spirit of his son into our hearts whereby we can call him Abba Father this is unspeakable comfort to us in our present state that we thus know that we are now the sons of God though yet it doth not fully appear to us what we shall be but we know that when he shall appear even Jesus Christ the righteous that we shall be like him and see him as he is as 1 John 3.3 and however others pretend to see God in his very similitude open and bare faced we confess as 1 Cor. 13.12 that we now see but through a glass darkly though we yet expect at that day break of eternal brightness in Heaven to see face to face and know as we are known That which the Author saith of saving faith and the higher Image p. 75 76. we will grant taking it in a good sense and with this caution that what he there saith is improperly called the newbirth but rather glorification and that his expressions are too liable to mistakes but for quietness sake we will pass them by and come to Page 139. He saith these in the higher Image are under the ministery of Christs second appear ance wherein he doth not only appear a King of righteousness conveying a seed of righteousness answerable to that perfection commanded by the Law but also a King of peace conveying a seed of everlasting peace But the Author must know that where Christ is to any soul a King of righteousnesse he is also a King of peace The peace of God which passeth all understanding for its sweetness and comfort is an effect of Christs righteousness and so saith the Scripture Isaiah 30.17 the work of righteousness shall be peace to wit peace with God the effect of righteousness to wit Christs righteousness quietness and assurance for ever for as Rom. 5.1 being justified by faith that is by Christ and his righteousness believed in we have peace with God through our Lord Jesus Christ so that this is the difference

Heaven where be maketh intercession for them whom he died for And though this Author thinketh that a man may be made the righteousnesse of God in him and not be saved yet surely Paul was of another mind when he counted all things but losse and dung that he might win Christ and be found in his righteousnesse and it s the first time I think that ever any man maintained this Doctrine that men men might be made the righteousnesse of God in Christ and yet not be in a saving state but what saith the Scripture Rom. 8.1 There is no condemnation to them that are in Christ Jesus though there be enough in them that deserveth condemnation and wrath for ever yet there is no condemnation nor never shall be to such because Christ is Jehosah their righteousnesse his righteousnesse covereth all their sins for they are found in him and not in themselves but this Author fancies a conditional justification but God justifies none but those whom he justifieth freely by his grace through the redemption which is in Christ Jesus whom God hath set forth to be a propitiation for our sins through faith in his blood and so the Author maketh the offering up the first image for the second th● condition of the continuance of justification and Christs righteousnesse and this second image he often calls faith and no man hath this righteousnesse and justification in his own person untill he doth truly believe The death of Christ hath both satisfaction and merit in it not only satisfaction to satisfie for all our sins to pay our debt and quit our score with God but merit to procure both grace and glory and so consequently the blood and righteousnesse of Christ sets us in another kind of state then Adam had in innocency And because this Author all along his discourse is telling us that our reparation and salvation by Christs legal righteousnesse is no more lasting then Adams state mistaking the nature of Christs obedience whereby we are made righteous and not considering Christs death to be both satisfactory and meritorious and the like I shall endeavour briefly to shew the grounds upon which the Believers estate by Christ is immutable that he can never come into condemnation which Adam state was not 1. Negatively and 2. Positively 1. Negatively not in regard of any strength that the believer hath which Adam had not I mean the believer in himself but as the believer is strong in the Lord and in the power of his might and kept by the mighty power of God through faith unto sal●ation for the believer in himselfe is weak and 〈…〉 that is in his flesh dwelleth no good thing and as thus considered its impossible but he should fall having in him another law that when he would doe good evil is present with him as it is at large described Rom. 7. But 2ly Positively Let us consider upon what grounds the believer in Christs state is immutable that he can never come into condemnation and there are several reasons for it 1. That because the new Covenant according to which God deals with the believer is a covenant of grace Rom. 4.16 Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed but thus was not Adams state it was not by faith and of grace and was not therefore sure but he stood upon his own legs upon his own righteousnesse he was not justified and accounted righteous freely by grace and therfore his state was not sure but as soon as he sins he dyes and this is excellently set forth 2 Tim. 1.9 Who hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Adam stood upon his own works and obedience we stand upon Gods purpose and grace in Christ Jesus and so Titus 3 5. Not by works of righteousnesse which we ha e done but by his mercy he hath saved us Adam stood upon the works of righteousnesse which he was commanded to doe we are saved by the free grace of God and mercy in Christ Jesus which mercy of the Lord endureth for ever Adams obedience was uncertain Christs obedience by which we are made righteous is certain his righteousnesse is everlasting the covenant of grace is everlasting and the gifts of God therein are without repentance Isa 55.3 The second reason is taken from the merit of Christs death and perfection of his righteousnesse it is the righteousnesse of him that is God and man which Adams was not however this Author undervalues it as if it will not justifie us for ever yet to those who believe it is precious by a compact and covenant between the Father and Christ it is decreed that by Christs obedience to death even the death of the crosse we should be made righteous and saved with an everlasting salvation and what is this Author that he should gainsay it and say men may be damned for all their being made the righteousnesse of God in Christ but the Apostle saith Heb. 10.14 That Christ by one offering hath perfected for ever them that are sanctified And this Author saith that men in the first image when yet they are not in a saving state are both justified and truly sanctified but I would wish this Author to be more wise and wary then to clash thus with the Scriptures But let us believe the holy Scriptures which telleth us that Christ hath obtained eternal redemption for us Heb. 9.12 and he hath obtained redemption for none but it is an eternal redemption and so Heb. 7.25 He is able to save to the uttermost all them that come to God by him and this Author saith men in the first image do come unto God by him and yet they are not in a saving state but Christ saveth such to the uttermost that is perpetually and perfectly fully and for ever and so Christ said upon the crosse when he had borne our sins in his own body upon the tree It is finisht the thing is done The third Reason is taken from the immutability of Gods counsel mentioned Heb. 6.17 18. God that cannot lye hath promised and sworn to keep them for ever that are found in Christs righteousnesse And if this will not fatisfie this Author yet we desire to be perswaded that he that hath thus promised and sworn by himselfe will perform the thing to us and so we have strong consolation who have fled for refuge from the curse of the Law to the hope that is set before us of being delivered from the wrath to come by being made the righteousnesse of God in Christ and doe assuredly believe that by this righteousnesse of Christ we shall be found of him in peace faultlesse before the throne of his glory Lastly Those that are made the righteousnesse of God in Christ are kept by the mighty power of