Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	forgive_v	lord_n	sin_n	11,546	5	5.1796	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08188	A day-starre for darke-wandring soules shewing the light, by a Christian controuersie: or briefely and plainely setting forth the mysterie of our saluation. Diuided into principles, obiections, and answeres. By Richard Niccolls, th'elder, of the Inner Temple London, Gent. deceased. Published for the generall benefit of all those who heartily, and with a true path desire their owne saluation: by I.C.	Niccols, Richard, of the Inner Temple.; I. C., fl. 1613.	1613 (1613)	STC 18526.5; ESTC S119830	27,183	96

grace of the Spirit is assaulted of doubting but this doubting being a fruit of vnbeliefe which is an inbred corruption of the Flesh cannot be a commendable virtue of Faith as the Papists doe teach neyther is it of the nature of Faith which in it selfe is certaine and assured and not doubting neyther is it any way incident vnto Faith but it is a fruit of vnbeliefe which is opposed vnto Faith Rom. 4. 20. And consequently though Faith be assaulted of doubting yet in it owne nature it doth remaine certaine and assured and still lyeth sucking nourishment out of Gods gracious Promises and still retaineth its propertie of certaine perswasion though in the conflict with doubting it doth not exercise it so manifestly and in such measure as before and after the Conflict of temptations And no more is doubting comming vnto the true Beleeuer from the boysterous blasts of Infidelitie being a fruit of the Flesh of the Nature of faith being a fruit of the Spirit then the shaking of a tree comming from a tempest of winde by outward accident is of the nature of the tree Laus Deo A deuout Prayer for all Christians and all times O LORD vvhich hast vouchsafed of thy vnspeakeable goodnesse to make and ordaine me thy creature to liue in this transitorie life giuing me a reasonable Soule by which I know thee my Lord and my God O most blessed Lord I wretched sinner confesse my wicked and abhominable sins I humbly aske of thee mercy and forgiuenes for the same grant mee thy strength to stand sure in faith thy knowledge to worke thy blessed will thy power to resist all errours and wicked imaginations thy wisedome to know the truth giue me thy help I humbly beseech thee that thy holy Spirit may guide me and all the thoughts and desires of my hart for the thoughts of men are miserable and their deedes vncertaine comfort therefore my soule let it walke in thy Lawes and wayes and worke thy will suffer no worldly perswasions to take place or roote in my heart but by thy holy Spirit so direct my wayes and works that they may be acceptable in the sight Suffer not my soule to perish whom thou hast so dearely bought but for thy mercies sake haue mercy vpon mee make me poore in spirit low in heart content with my calling and let my Soule rest in thee let mee loue thee as a Father a Forgiuer a Sauiour and scare thee as a Lord a Iudge a Reuenger O Father put from me my sinne and wickednesse make me to walke in the way of thy Commandements let me reuerently feare thee and stand in awe of thy iudgements Let me loue thee as a Sauiour honour thee as a father reuerence thee as a Lord and feare thee as a Iudge Grant me grace to set thy feare before mee to stand in awe of thee and of thy Iudgements that I doe nothing to prouoke thy heauy displeasure against me that I may walke in thy feare and holy ordinances and imbrance those vertues that shall euidently declare my faithful loue true honour vnsained repentance and humble feare toward thee Haue mercy pittie and compassion vpon mee most miserable sinner for my offences are horrible great and grieuous but I appeale to thy mercies which is aboue thy workes O let me liue with thee eternally and not dye though I haue deserued it make me a vessell of thy grace and mercy that I may praise thy name let not my sins souer me from thee but let me magnifie thy power and mercy O gracious God giue mee true hearty earnest and vnsained Repentance that I may from the very bottome of my heart continually lament my manifold sinnes and transgressions my vnthankfulnesse towards thee for all thy mercifull benefits abundantly bestowed vpon mee Alas that euer I became so wicked and vnkinde a Creature to displease so good a Lord so louing and mercifull a Father O forgiue me for thy most deare mercies sake forgiue mee all my sinnes that euer I haue committed against thee let me neuer more offend thee but alwayes gladly serue thee in righteousnesse and holinesse all the dayes of my life gouerne and guide my heart in thy true faith feare and loue that in all my thoughts words and deedes I may glorifie thy holy Name to whom be all glory praise power and dominion now and euermore Amen FINIS Caluin Instit. lib. 1. cap. 1. Sect. 7. Gen. 2. 17. Rom. 5. 17. Caluin 〈◊〉 lib. 1. cap. 1. Septo Iames 1. 17. Marke 14. 31. 1 Pet. 1. 25. Psal. 22. De Pass●… Dom. cap. 7. Bern. de Pass●… Dom. cap. 41. Aug. Tract 119 in Ioan. Iohn 10. 18. 1 Pet. 1. 18. 19. A blessed and most necessary note Heb. 10. 38. Mat. ●…5 41. Acts 20. ●…8 Rom. 5. 10. Phil. 2. Mat. 3. 17. Esay 42. 1. 〈◊〉 〈◊〉 〈◊〉 o●… 10. 16. Pro. 3. 32. 34 Iames 4. 6. Luke 1. 52. Esay 29. 14. 19. Gen. 22. 16. 17. 18. Esay 59. 21. 94. 10. Ezck. 37. 26. 27. 28. Iohn 6. 53. 56. 1 Cor. 1●… 12. Gal. 2. 20. G●…l 2. 20. 1 Cor. 2. 14. Rom. 8. 5. Ephes. 4. 18. Ephes. 4. 19. Tit. 4. Esay 57. 20. Prou. 28. 1. Gen. 6. 5. Phil. 2. 13. Gal. 5. 24. Rom. 7. 18. 19. Rom. 6. 19. Hphes 2. 8. Matth. 28. 20. Ephes. 2. 8. Phil. 1. 29. Iohn 17. 20. Rom. 10. 1 Cor. 1. 30. Ephes. 5. 30. Ephes. 4. 13. Mat. 28. 29. Luke 24. 49. Iohn 17. 20. a Act 1. 14. 3. 4. 10. 2. Mat. 7. 7. Iohn 28 36. Ephes. 3. 19. and 6. 18. b Marse 16. 16 Iohn 6. 53. and 22. 19. 1 Cor. 11. 24. c Mat. 23. 2. Acts 17. 11. and 18. 26. d Prou 19. e Heb. 13. 17. Rom. 13. 1. f Pet. 2. 13. Rom. 〈◊〉 8. g Psal. 119. 9. 57 Psal. 1. 〈◊〉 Iosh. 1. 8. Psal. 14. 4. 1 Cor. 1. 20. 1●… 5. Rom. 8. 10. 1 Cor. 4. 20. 1 Cor. 16. 17. Iohn 1. 5. 8. Ephes. 14. Luke 1. 74. ●…5 1 Pet. 2. 24. Ephes. 2. 11. Deut. 30. 9. 10. Luke 17. 1●… Phil. 2. 13. 1 Cor. 4. 7. Rom. 8. 18. Rom 6. 〈◊〉 Iam. 2. 20. Gal. 3. 10. 1 Iohn 1. 8. Iohn 1. 16. Rom. 7. 10. Rom. 11. 29. Iam. 1. 16. Matth. 13. 6. Psal. 135. 6. Esa 46. 10. 1 Cor 2. 16. Ioh. 6. 40. Rom. 8. 14. 17 1 P●…t 14. 1 Cor. 1. 21. Col. 3. 3. 1 Pet. 〈◊〉 Pro. 28. 14. Rom. 1●… 〈◊〉 Phil. 〈◊〉 〈◊〉

God the true expounders hereof are the Prophets and Apostles and also particularly apply euery one to himselfe all the Articles of our Creed which is an abridgement of all things by vs to be beleeued for our soules comfort and defence against euery temptation and assault of the World the Flesh and the ●…ell The reason of this seauenth Principle doth rise from the consequence of the fourth Principle for as in the naturall man the soule doth communicate his eff●…cts to the body with which it is coupled and maketh his residencie in the body to be knowne by the outward workes and actions of the naturall man Euen so doth Christ vvith whom wee are one spirit communicate the force and fruits of his Spirit vnto all them whom he hath vnited vnto himselfe as himselfe testfieth For saith hee I am the Viae yee are the branches hee that abideth in mee and I in him bringeth forth much fruit Moreouer seeing God doth of right exp●…ct at our hands to be glorified by vs in the fruits of holinesse and righteousnesse for the innumerable and vnspeakable mercies and benefits we receiue of him and seeing to take away from vs all excuse of insufficiencie and weakenesse that wee are not able of our selues to performe the things hee doth expect at our hands he hath by our vnion with Christ according to his oath made vnto Abraham giuen vs power to serue him in holinesse and righteousnes before him all the dayes of our liues no weaknesse can excuse our vnwillingnesse and intollerable vnthankefulnesse if wee neglect to glorifie him in the fruits of holinesse and righteousnesse according to the power and measure of Gods grace giuen vnto vs in all singlenesse and willingnesse of heart being the proper end of all his gifts and graces bestowed vpon vs. For wherefore hath God elected vs that we might be saued howsoeuer wee should liue No but he hath elected vs that wee should be holy and without blame before him in loue Why hath CHRIST redeemed vs from the hands of our spirituall Enemies that being free from them wee might sinne more freely No but that wee bein●… d●…liuered from the hands of our spirituall Enemies might worship him without feare in holinesse and righteousnesse before him all the dayes of our liues Wherefore hath hee freed vs from the s●…ruitude of sinne that we might haue the more freedome to sinne No hee hath freed vs from the seruitude of sinne that wee might be the seruants of righteousnesse Wherefore doth hee regenerate vs by his Spirit and create vs a new that we should doe nothing our selues No Wee are the workmanship of God created in Christ Iesus to good workes which God hath prepared that wee should walke in them Why doth he bestow temporall benefits vpon vs that like pamperd Horses wee should kicke against our Lord and Master No hee crowneth vs with his manifold blessings to the end wee should keepe his Statutes and obserue his Lawes Let him not therefore say or thinke that he is a Christian or regenerate man who bringeth forth no good workes to testifie his faith and on the contrary side who so bringeth forth the fruits of sauing ●…aith may assure himselfe that hee is a true Christian and a ●…ull Branch of the Vine Christ Iesus which cannot but bring forth fruit to the glory of God Many in the time of Saint Iohn the Apostle did vvith vaine confidence sav that they had fellowship with Christ and yet they walked in darknesse But the Apostle the 1 Epist 1. 6. w●…teth plain●…ly that they did 〈◊〉 and dealt not tru●…y and in like sort many an outward professor of the Gospell in our dayes who is in the Church but not of the Church doth boldly boast and say that hee hath as sted●…st ●…aith and Hope in God and his Mercies as any man and that if in all the world there were but onely two to bee saued that himselfe should bee one of them two and that not of any merit of his owne but for Christs sake and for his sake onely and yet by confe●…nce with such and by their vain●… and w●…cked liues and conuersation they doe b●…ay themselues that they walk●… in darkn●…sse and haue no true sauing knowledge of Gods me●… in Christ and that all their goodly words of Faith and Hope are grounded vpon fleshly Presumption and not vpon Gods word inwardly taug●…t them by the Spirit of God which teacheth that the me●…e and louing kindn●…sse of God s●…ould leade them to Repentance Rom. 2. 4 and to become n●…w Creatures 2 Co●… 〈◊〉 1●… and to c●…ucifie the ●…lesh vvith the aff●…tions and lusts thereof 〈◊〉 5. 24. and to die to sinne and liue to righteousnesse R●…m 6. 14. and to liue after the vvill of GOD. 1 Peter 4. 2. For cleane contrarily their conuersation and spee●…es if you haue conf●…rence vvith them sauoureth on●…ly of lewde ignorance and the lusts of the fl●…sh and that they make Gods mercy in Christ but a cloake for their sinnes that they may sinn●… the more franck●…ly and securely and set all vpon Christs score they tast nothing of the Vnion which euery true Christian hath with Christ nor of the effectuall Ca●…ng Iustification and Sanct●…fication which are vnseperable to all and euery one vvho hath true and sauing Faith The eight PRINCIPLE THe Workes of the regenerate person or true Bel●…euer doc not me rit or deserue or are worthy of grace in this life or Glory in the world to come Rom. 17. 10. Rom. 8. 18. Notes vpon the eight Principle I●… wee note the nature of the word Merit or Desert we●… may easily finde that merit or desert may haue place with men but not with God for in me●…iting or descruing a thing we must be nothing in debt for it vnto him of whom wee will be said to deserue it Secondly that the things wee bring to deserue by be not his but our owne Thirdly that the things we bring to deserue by be at the least equall or as much in value or worth as the thing wee will be said to deserue But if any one of these conditions doe faile there can be no merit or des●…rt much lesse then can the regenerate man by his vvorkes merit or deserue at Gods hands grace in this life or glory in the world to come seeing in the same are wanting all these conditions For first whatsoeuer good works may be performed of the regenerate man are due to GOD by a double right namely by the right of Creation and by t●…e right of regeneration Hereupon Christ giueth warning vnto his Disciples When yee haue done all thin●…s which are commanded you for yee Wee are vnprofitable Seruants we haue done that which was our dutie to doc Secondly whatsoeuer good thing can be done of the regenerate man is certainely of God who worketh in vs both the wi●…l and th●… dec●… And Saint Paul in another place saith What hast thou that

th●… hast 〈◊〉 rec●…iued and if thou hast receiued it why dost thou boast as if thou hadst not 〈◊〉 it Thirdly the Kingdome of heau●…n is of ins●…te value and therefore cannot possi●…ly be purchased by the 〈◊〉 and deserts of finite 〈◊〉 And hence Saint Paul saith I co●…t th●…t the afflictions of this pres●…nt life are not w●…rthy of the glory which shall be reueal●… a vnto vs. Moreouer admit that the regenerate mans car●…iage and gouernement be such of his out●…ard parts and also of his desires 〈◊〉 and lusts that they br●…ake not forth into co●…mitting of grosse sinnes nor that hee giue so much as consent to his wicked lusts but hate them and is against them and bringeth forth many good workes yet for so much as hee is not so cleane washed in the La●…ar of Regeneration but that some part of his inbred corruption though it be not imputed vnto him yet remaineth in him hee can in Gods Iustice deserue nothing at Gods hands but his wrath and condemnation for the reward of sinne is death and He●… b●…aketh the whole Law wh●… by his inbre●… lusts break●…th the tenth Commandement which doth not onely forbid consent vnto wicked lusts which is also formerly forbidden by the other Commandements but goeth further and forbiddeth that vvee be not so much as ●…kled with any kinde of Concupiscence or wicked lust although our will consent not yea●… be against it Also from this inbred corruption of the regenerate man springeth not onely omission of some good which ought to be done but also wants and defects of his best deeds and to speake all in a word Imperfection of Chariti●… For Charitie which is a vertue with which wee loue that which ought to bel●…d and so is the ground of all vertues and good workes is in some more in some lesse but perfect Charitie such as the Law of GOD requireth which cannot be increased is found in none no not in the regenerate man during his life For hee cannot perfectly performe the Law of GOD and loue God with all his soule with all his heart vvith all his minde and his neighbour as himselfe Hee must needs confesse vvith the Apostle Saint Iohn If wee say wee haue no sinnes we deceiue our selues and the truth 〈◊〉 not in vs. This imperfection of Charitie wrought through the force and violence of inbred corruption is cleerely set forth and described by S. Paul in his owne person propounding himselfe a true patterne of a man regenerated Romanes 7. For in the 15. and 19. verses hee saith that this inbred corruption made him to omit the good be would and to do the euill he hated and in the 18. verse that to will was present with him but he found no meanes to performe that which was good and in the 23. verse that his inbred corruption ●…ebelled against the law of the minde and led him captiue or prisoner to the law of sinne and in the 25. verse that it made him serue the law of sinne and in the 22. verse it appeareth that hee speaketh of himselfe as a man regenerated who delighteth in the Law of God concerning the inner man VVherefore howsoeuer wee profit by the worke of regeneration by God wrought in vs yet doth our charitie good workes by reason of the force and violence of ou●…●…bred corruption or originall sins want somewhat of that they should be and the wants and defects of our good deeds we doe and the omission of the good deeds wee ought to doe are such and so many that wee of necessine though wee be regenerated must alwayes without presuming vpon our merits and deserts humbly for his mercie 〈◊〉 craue at Gods hands forgiuenes of our trespasses with this assurance that if we acknowledge our sinnes God is faithfull and iust to forgiue vs all our sinnes and to clense vs from all our vnrighteousnesse Obiection It seemeth that there is little difference betwixt the true beleeuer or regenerate person and the vnbeleeuer Answere The difference betwixt them is very great for sinne doth onely dwell in the regenerate person against his will but it reigneth not nor is imputed to him because hee is iustified and clensed from his sinnes by faith in CHRIST I●…VS and in this sense in the Scriptures the regenerate man is sometime said to sinne and sometime is said not to sinne The regenerate man sinneth in regard that sinne dwelleth in him though it raigne not in him And he sinneth not because sinne is not imputed vnto him but hee is notified and clensed from his sinne by the blood of Christ Iesus But in the vnregenerate man sin raigneth with his will and consent and his sinnes are imputed vnto him because hee want●…th faith to iustifie him and to cleere him from his sinnes by the rightcousnesse of Iesus Christ. Also the regenerate man may say with Saint Paul I doe not the 〈◊〉 I would but the vnregenerate man contrariwise saith I ●…not so much euill as I would which howsoeuer hee speaketh it not in expresse words yet hee hath it in his heart as may appeare in couetous ambitious and contentious persons and in Thecues Fornicators Drunkards and such like whose lusts are neuer satisfied moreouer whereas the vnregenerate man waxeth euery day vvorse and worse the regenerate man contrariwise maketh proceedings in goodnesse In vvhich though they be small it doth appeare that sinne doth not raigne in him but in some measure is ouercome by him and in him is in some manner mortified The ninth PRINCIPLE THE true beleeuer or regerate person may assure himselfe that hee shall neuer be moued from the state of saluation whereunto hee is effectually called by the ●…nisterie of the Word and that hee shall haue life euerlasting and eternall glorie in Heauen Notes vpon the ninth Principle THE Gifts and Calling of God are without repentance and with him there is no variablenosse or shaddow of change as God doth testifie of himselfe I am the Lord and I change not Wee cannot attribute vnto GOD any change of decree counsell or will concerning election or reprobation vvithout vvicked blasphemie for he that changeth his decree his counsell or his vvill doth it because he seeth he might haue beene better aduised or because hee seeth he could not haue brought his purpose to passe as he would both which doe argue imperfection and weakenesse which are abhorring and farre from the nature of God who is most perfect and infinite in his Wisedome Will and Power and in all his attributes Whatsoeuer pleaseth the Lord that doth hee both in Heauen and in Earth and in all places and hee saith of himselfe my Counsell shall stand and my Will shall be done Therefore it is doubtlesse true that some whom God hath elected to Saluation shall certainely be saued and others whom God hath reprobated shall certainely be condemned But how may a man assure himselfe that hee is of the