Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	full_a	lord_n	psal_n	2,435	5	7.5110	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus the prophet Where-vnto is added a most plentifull commentary, gathered out of the publique lectures of D. Iohn Iames Gryneus, professor of diuinitie in the Vniuersitie of Basill, and now first published, faithfully translated out of Latin into English, by Christopher Fetherstone student in diuinitie.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

required at the hands of these that they bée faithfull 1. Cor. 4. 2. It is required of the disposers that euerie man bee founde faithfull Ob. Paul saith For to this man trulie is giuen by the spirit the woorde of wisedome and to another the woorde of knowledge by the same spirit 1. Cot. 12. 8. Therefore spirituall gifts are not giuen by the ministers An. I answere Things which are subordinate are not contrary God alone doth giue spirituall gifts if you respect the principall cause but if you respect the instrumentall causes seruing out-wardly then méeteth you that sayinge of the Apostle Therefore who is Paul or who is Apollos but ministers by whom you haue belieued and as God hath giuen to euerie man 1. Cor. 3. 5. And here must wée admonish the younger sorte that they doe diligently distinguishe these sayings wherein the whole ministery is spoken of in generall from these where-in it is spoken of in part that is where-in mention is made either of the inward or outwarde ministery For if they respect the former sorte they shall oftentimes finde that thinge attributed by Synecdoche to the ministers of the woorde as to the inferiour causes which is proper to the principall efficient cause As these two sayings doe testifie where-with wée will at this time bee contented Who-soeuers sinnes yee remit they are remitted vnto them and who-soeuers sinnes yee retaine they are retained Ioh. 20. 23. Take heede to thy selfe and to thy doctrine cōtinue in these thinges for if thou shalt doe that thou shalt saue thy selfe and them which shall heare thee 1. Tim. 4. 16. Paul speaketh of the partes of the ministery by an opposition where hee saith Therefore neither hee that planteth is any thinge neither hee that watereth but God who giueth the encrease 1. Cor. 3. 7. 4 And as it is not lawfull for the ministers to seperate the sacramentes from the woorde of the couenant so is it not lawfull to take away the relation and affinity that is betwene spirituall thinges and their signes Although wee are not ignorant of this that God who worketh most freely doth worke some-times by meanes some-times with-out meanes and that hee is able if he will to giue spirituall things with-out the externall signes yet must we doe all things decently and in order according to the rule which hee hath set downe Obiect Paul saith Christ hath not sent mee to baptize but to preache the gospell Therefore the Woorde and the Sacramentes may not bee seperated Ans I answere that Paul speaketh thus in some respect by way of comparison to the ende hee might declare that hee was chiefly sent to preach the gospell that hee doth not simplie deny that hee was sent to baptize which thing may appeere by that which went before 5 For like-as man consisteth vpon the body and the minde so doth the holy administration consist vpon visible signes and spirituall and inuisible things 44. Lect. March 10. THe body is no dishonesty to the minde which vseth the ministery there-of as of a most fit instrument to doe many excellent things withall And by the signes instituted commaunded by God are the spiritual things the reasonable seruice no whit dishonored but they serue according to Gods ordinance to the representing of these things Ob. God doth often-times testifie that hée is displeased with the Ceremoniall worship which hee hath not commaunded c. According to these sayings Because thou wouldest no sacrifice and I would haue giuen it thee thou wilt not haue burnt offerings Psal 51. 18. And againe Why doe yee offer vnto mee a multitude of your sacrifices saith the Lord I am full Isai 1. 11. And againe I will haue mercie and not sacrifice and the knowledge of God rather then burnt offrings Of. 6. 6. Therefore the holy administration cōsisteth onlie vpon spirituall thinges neither hath it any néede of the externall signes An. It is no good argument where in that which is spoken in some respect is taken as if it were spoken simply In the first saying by way of comparison giuing of thanks is preferred before sacrifice godlines before bodily exercise In the second all sacrifices are not condemned but only those which superstitious men did offer with-out faith with an opinion of the woorke wrought In the third morall things are preferred before things ceremonial and the reasonable worship before the sacrificiall worship Therefore the woorkes which God hath commaunded are not simply condemned 6 As the Sacraments may bee perceiued by the senses and the externall woorde pearceth the eares so the things by y● Sacraments signified are apprehended by the sensitiue instrumēts of faith and by faith are they perceiued Reasons 1 For the Sacraments are visible signes signes instituted by God of an inuisible grace and the spirituall giftes 2 The things by the Sacraments signified are inuisible but faith is an argument of things Heb. 11. 1. which are not seene And this faith is to y● heart in stéed of eies eares mouth hands whereby we apprehend Christ apply him vnto our selues 7 Christ hath the worde of life Ioh. 6. 68. And whilest the father teacheth vs inwardly writeth his lawes in our hearts we are taught of God but the word which is y● signe there-of is Ioh. 31. 33. Ioh. 6. 45. preached outwardlie by the mini●ers of the word Ob Isa 4. 2. The seruaunts of God are cōmaunded to speake vnto the heart of Hierusalem There-fore the ministers of the woorde doo also speake inwardly vnto the heart An. I denie the consequent because in the antecedent that is attributed to the inferiour cause namely to the externall ministery which is proper to the principall efficient cause namely to Christ who executeth the internall ministery and speaketh vnto the heart The reason of this manner of speeche is drawen from the ende because th ende and purpose where-vnto they which are Teachers in the Church doe serue is this so to pearce the eares with the liuely voice of the woorde of God that the efficacy thereof may be mighty in the heart and may brust out into the woorkes which are meet for repentance Therefore let vs acknowledge the agreement which is betwene the Minister of the woorde speaking vnto vs outwardly and God the father comforting our heartes inwardly Neither let vs other-wise then the thing it selfe declareth to bee true disorderedly attribute these thinges simply to the externall minister which are only proper to God and let vs not confusedlie ascribe those thinges to God which are proper to the ministers Let vs receiue the voice of Christ when he speaketh with a pure heart let vs heare the voice of the minister with open eares 8 It is God that circumciseth the heart but it is man that circumciseth the fleshe of the foreskinne Deut. 30. 6. Here all men may sée that God doth not circumcise Gen. 17. 24. 25. the fleshe of the fore-skinne immediately but it is cut away by

beeing added who is the liuely stone beeing reiected of men but chosen and pretious with God 4 Fourthly who is the builder namely God Heb. 3. 4. For euerie house is builded of some man but he that buildeth all things is God 5 Fifthly who those be which together are Gods labourers namely the faithfull ministers 1. Cor. 3. 9. 10. You are Gods buylding By the grace of God which is giuen mee as a skilfull builder I haue laide the foundation but another buildeth thereon Furthermore let euery man take heede how he buildeth thereon 6 Sixtly what is the ende wherevnto it is ordayned namely the coupling together of the saynts as saith the the holy Apostle the work of the ministery the edification of the body of Christ 28. Lect. 10. Febr. 4. Of the Temple of heauen Apoc. 11. 19 Then was the Temple of God opened in heauen and the arke of his couenaunt was seene in his temple Most men do take this temple for the sanctuary of heauen whereof mention is made Heb. 9. 24. For Christ is not entred into a sanctuary made with handes which is a figure like to the true sanctuary but into heauen it self that he may appeare nowe in the sight of God for vs. In this temple is our freedome according to that saying of Paul For we behaue our selues as free-men of heauen from whence also wee looke for a Sauiour euen the Lorde Iesus Philip. 3. 20. For this cause seeing we are risen with Christe let vs seeke the thinges that are aboue where Christe is sitting at the righte hand of God let vs care for heauenly things not for earthlie things Col. 3. 1. 2. Quest What meaneth Iohn by these wordes spoken of the heauenly Hierusalem Neyther sawe I any temple in her for the Lorde God Almighty is her Temple Apoc. 21. 22. An. The same which Paul meaneth by these wordes God shall bee all in all Therfore saith Iohn The Lambe shall be in steede of a Temple the Sunne the Moone to all the blessed And then shall bee reuealed the glorye and felicity of those men which are grafted into Christ and made partakers of his body and shal raigne with him c. God graunt that our sorrows which we now féele whilste we are strangers with the Lorde may bee mitigated by the hope of so great felicity Amen Quest Is it lawfull to build Churches in honour and remembraunce of dead saintes Ans It is not lawfull For wee must not giue that vnto any creature which is onely due vnto God and is proper to the diuine nature It is proper to God alone to appropriate vs to himselfe and to dwell in vs according to these sayings Know yee not that ye are the temple of God If any man destroy the Temple of God him shall God destroy for the temple of God is holy which you are 1. Cor. 3. 16. 17 And of all the faithfull it is sayde Know ye not that your bodye is the Temple of the holie ghoste which is in you and which you haue of God and ye are not your owne 1. Corin. 6. 19. These thinges are spoken of the Church and of the liuely members thereof wherein Inst without doubt the holie spirite doth dwell but the question was also mentioned concerning the temples made with handes Let vs therefore heare what Augustine saith who denyeth that the Temples are erected vnto the Martyrs To God saith he doe we builde Temples although they be named after the names of the Martyrs to put men in minde of the Martyrs Cyrillus in his Booke De fide praysing Quéenes amongest other thinges giueth them this commendation that they did erect moste sumptuous temples vnto Christe without making any mention of the dead saintes And whereas Hierome in a certaine place sayth that the temples of the martyrs are to bée had in great reuerence it ought not be preiudiciall to this matter For certaine it is that the honour which is due vnto God alone must not be giuen to Martyrs neither is their bloude to be mingled with Christ his bloud which is the price of our redemption The memoriall of the martyrs and the great admiration which their giftes wherein they excelled did and doeth procure ought to serue to the glory of God alone and to our amendment because hee powred out vpon them the gifts of his grace in such aboundaunce The first verse of the seconde Chapter In the fower and twentith daye of the moneth in the sixth moneth of the seconde yeere of Darius the king This verse agréeth with the former history set downe in the end of the first chapter as wee may gather euen out of Hierome his translation exposition I omit the allegories and to speake of the numbers heere mentioned The meaning of these wordes is this that the Iewes began to build the temple the fower and twentith day of September in the second yere of Darius the Sonne of Histaspes which was about the yeere from the creation of the worlde 3444. If we will followe Funcius a most diligent chronicle writer Moreouer it is an vsuall thing in the commentaries of the common wealth and in the inscriptions and titles of greate workes and buildings to make mention of the surueiers of the worke of the dayes and yeeres If you respect the doctrine which may hence be gathered we are admonished by the examples of the Prophetes Apostles and other the faithfull diligently to marke the time wherein great thinges were begunne continued and finished in Gods name through his assistance For euery thing hath an appoynted season and euery will vnder Heauen hath his time Eccle. 3. 1 Yet haue we néede to make some discourse whereto the destinction of things circumstances serueth according to that saying of Dauid Who is wise and will marke these thinges will turne his minde vnto the mercies of the Lorde Psal 107. 43. Also Esay doeth greatly reprehend those men that are drunken with pleasure because they regarde not the worke of the Lorde neither sée the workes of his hands It shall be therefore our partes dueties carefully to consider what the Lorde worketh in the Church in the common wealth and in our owne life that the testimonies of his presence his helpe his iudgements may nourish and kindle in vs faith loue and sonnely feare That wee ought to haue respect of time in preaching the celestiall doctrine and in the exercises of repentaunce it is euident by these sayinges Who is therefore a faithfull seruaunt and a wise whome the Lorde doeth appoint ouer his familie that he may giue thē meat in time Math. 24. 25. And againe And that considering the season howe that it is nowe time that we awake out of sleepe For our saluation draweth neerer nowe then when wee beleeued The night is past the day is come Let vs therefore cast awaye the workes of darknesse and put vppon vs the armour of light Ro. 13. 11. c. And againe And this say I

inferre these wordes I am with you vntill the ende of the worlde which as I haue declared may bee rightly vnderstoode of his person but they are falselie by you restrayned vnto the humane nature although I am not ignorant y● that pronoune I is sometime restrayned vnto the other nature But in this place you doe falsely restraine the name of Christ which without all doubt doeth signifie the person vnto his fleshe To Christ say you that is to his flesh is giuen all power Ob. The Godheade can take nothing therefore these wordes To mee is giuen all power ought to bee referred vnto the humanitie Ans You shoulde haue made a distinction betweene the diuine essence which is sufficient of it selfe and the person of the mediator Like as in respect hereof the sonne was sent hee went out from the father hee is inferiour to Mat. 28. 18. Phil. 2. 9. the father hee humbled himselfe c. so also he receyued all power and a name which is aboue euerie name Vnto the godheade of the Worde can nothing bee added which is all one with the father and the holy ghost For it is as hee saith a substance sufficient of it selfe vnto felicitie Thus say I least any man shoulde obiect that wee play the Arrians Quest What answere shall I make to those which restrain this pronoune I in the sayings which concerne Christ vnto his humanitie Ans Shew then these thrée things which are grounded vpon the authoritie of the scripture 1 First that it is sometimes to bee vnderstoode in the concrete of the whole person of Christ as in these sayinges I am and you shal Mar. 14. 62. see the sonne of man sitting at the right hand of power and comming in the cloudes of heauen Mar. 19. For I am that good sheapehearde Ioh. 10. 11. I haue ouercome the worlde Ioh. 16. 33. 2 Secondly it is sometime restrayned vnto the Godheade as in these sayinges Before Abraham was I am Ioh. 8. 85. I and the father are one Ioh. 10. 30. 3 Thirdly it is sometimes restrayned vnto the humanitie as it appeareth by these testimonies of scripture And if I shall bee lifted vp I shall draw all men vnto me Ioh. 12. 32. And againe You shall alwayes haue the poore with you but mee shall you not haue alwayes with you Ioh. 12. 8. Cyrillus expoundeth these wordes thus When hee saide of himselfe but mee shall you not alwayes haue the Lorde spake of the presence of his bodie For according to his maiestie according to his prouidence according to the vnspeakeable and inuisible grace of his godheade that is fulfilled which hee saide Beholde I am with you at all times euen vnto the ende of the worlde It shall bée the part and dutie of the godly omitting contention diligently to marke what y● pronoune I doeth signify in diuers places I An absuditie will adde a breefe example of reducing the same vnto an absurdity Christe sayth Iohn 12. 26. Where I shall be there shall also my minister be But Christ is euery where in his flesh by that supposition which feigneth that this pronoune I is restrayned vnto his humanity onely Therefore shal his ministers be euery where Who is hée that doth not sée this same to bee false Forasmuch as wée shall haue occasion ministred Of the mysterie to speake else-where of the mysterie contained in this Oration we will onely recite the words of Hierome I wil be your helper build my house which amongest you is destroied whilste I am amongst you no man shall bee able to hinder your building To the same purpose serueth that saying of the apostle Do you not know that your body is the Temple of the holy ghost which is in you whome you haue of God neyther are you your owne 26. Lect. Feb. 8. Verse 14. And the Lorde raysed vp the spirit of Zerubabel the sonne of Salthiel the captayne of Iehuda and the spirit of Iehosadac the high priest and the spirit of all the rest of the people and they entred in and did worke in the house of the Lord of hostes their God BY Gods assistance we will héere handle two pointes the history and the allegory The historie The Argument Thorough Gods ayde and helpe the second temple of Hierusalem was restored with greate good successe 1 Certaine it is that the consent of all estates to take in hande the worke of the Lorde and also to finish the same is a singular gift of God The chief gouernors of the people of the Iewes most ioyfully and with one consent took in hand the restoring of the Temple According to the oracle of the restoring of Sion For thy seruants shall fauour her stones and her dust And the heathen shall feare the name of the Lorde Psam 100. and all the kings of the earth thy glorie because the Lorde shall builde vp Sion and hee shall bee seene in his glorie c. Wherefore it is without all doubt that their spirit was raysed vp by the Lord. 2. Position It is onely in the hande of God not onely to take away such hinderances as doe let any good and godly purpose but also to turne them into the contrary so that whereas they were lettes they may be helpes and serue to godly purposes But the purposes and endeuours of these men which were vnwilling the Temple shoulde bee restored were not onely made frustrate but also serued to the purpose of the Iewes as we may sée Esdras 5. 6. in the history of Thatthenaus and Setharbosnaus and of other which were enemies vnto the Iewes Therefore most certain it is that God brought this thing to passe Positions 1 God is hee that worketh in vs both to will and to doe of his free good wil * Wherefore Phil. 2. 13. touching good workes whereof we are onely properly the instrumentall causes although not onely the passiue causes let vs sing that song of Dauid Not vnto vs O Lorde not vnto vs but vnto thy name giue the glorie for thy mercie and for thy truethes sake Psal 115. 1. Shal the hatchet the sawe the rodd triumph Isay 10. 15. 2 All the workes of God are amidest contrarie meanes Therefore when hee determineth to bring to passe wholsome and laudable things some hinderances are alwaies laide in the way which God doth afterwarde remooue that hee may make way for his counsels and workes Whenas the Iewes were begunne with great consent industrie and labour to builde the temple straightwaye come their enemies the captayne of Syria and the Samaritanes who when they coulde not hinder the holie worke themselues they referred the matter vnto Darius the sonne of Histaspes who hauing searched the chronicle commaunded them to hasten the building and also to beare the charge thereof 1. Esdras 5. 6. 3 Wée must not regarde what enuious men thinke and doe but what God doeth For God helpeth and furthereth the good not onely by meanes of the good but also by meanes